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Propter me, propter me faciam; nam quomodo profanabitur nomen meum? Et gloriam meam alteri non dabo. Hearken unto me, O Jacob and Israel, my called; I am he: I am the first, I also am the last. Audi me, Iacob, et Israel, vocate mi.
John Calvin's Bible Commentaries On Isaiah 48 [John Calvin, Rev. William Pringle, John King] on www.farmersmarketmusic.com *FREE* shipping on qualifying offers. Calvin . Calvin produced commentaries on most of the books of the Bible. His commentaries cover the larger part of the Old Testament, and all of the new excepting.
Ego ipse, ego primus; adhuc ego novissimis. Utique manus mea fundavit terram, et dextera mea palmo mensa est vel, sustinuit coelos.
Vocate me eos, adstant vel, adstabunt pariter. Congregamini vos omnes, et audite. Quis in eis annuntians ista? Iehova dilexit eum, et voluntatem ejus exequetur in Babylone, et brachium vel, opus ejus in Chaldaeis. Ego, ego locutus sum, utique vocavi eum, adduxi eum; ideo prospere habebit in via sua. Accedite ad me, audite hoc. Non ab initio in abscondito locutus sum. Ex quo res facta est, ibi fui. Et nunc Dominus Iehova misit me, et Spiritus ejus. Sic dixit Iehova redemptor tuus, Sanctus Israelis. Ego Iehova Deus tuus, docens to utiliter; dirigens to per viam qua incedis.
O si attendisses ad mandata mea! Tunc fuisset uti fluvius pax tua, et justitia tua ut fluctus maris. Fuisset ut arena semen tuum, et filii uteri ut lapilli ejus. Non succideretur, neque aboleretur nomen ejus a conspectu meo. Exite e Babel, fugite a Chaldaeis. Voce exultationis annuntiate hoc, divulgate, efferte usque ad extremum terrae. Dicite, Redemit Iehova servum suum Iacob. Itaque non sitierunt eum per solitudines duxit eos; aquam fecit illis fluere e petra, scidit petram, et fluxerunt aquae. There is no peace, saith the LORD, unto the wicked. Non est pax, dixit Iehova impiis. Hear this, O house of Jacob.
He now addresses his discourse to the Jews; whom also he had chiefly in his eye, in the whole of the preceding chapter; for he was not sent to the Babylonians, but addresses them in such a manner as to wish that the Jews, to whom he had been especially appointed, should hear him. Accordingly, he foretold the destruction of the Babylonians, that the Jews might calmly wait for deliverance, and at the same time might not be terrified by the greatness and power of their enemies, [] and that, relying on these promises, they might stand unmoved against all temptations.
But because the Jews were obstinate, and did not believe those promises, and because Isaiah foresaw how great would be their hard-heartedness and obstinacy during their captivity, for that reason he reproves them with greater severity. Ezekiel shews still more clearly how inveterate was their unbelief, when they murmured against God, and cast away all confidence, and cared no more about the promises of God than about empty fables.
It was not without reason, therefore, that Isaiah made use of such vehement language, in order to shew that they offered the highest insult to God by refusing to rely on his grace. Who are called by the name of Israel. He addresses "Israel," but that which was actually spurious, and which at that time had nothing more than the name of "Israel;" for he does not employ this honorable name for the sake of mentioning them in a respectful manner, but rather in order to put to shame their false boasting, because they had no riglit to glory in this empty title, from the truth of which they were widely estranged.
Why did God honor Jacob with this name, but because he proved himself to be courageous and invincible in adversity? This appeared from that wrestling in which he contended with God; for when the Lord tries by various afflictions, he enters, as it were, into debate with us. How, then, did this name apply to his posterity, if they were cast down and threw away all hope in adversity? Who have come out from the. He next reproaches them with being descended from the holy fathers, and yet being utterly unlike them. By "the waters of Judah," he means metaphorically the source and fountain from which the Jews proceeded; for I do not approve of the childish attempt of the Jewish writers to explain the metaphor, which is borrowed in a highly natural manner from waters which flow from a distant place.
Who swear by the name of Jehovah. Having censured them for being the degenerate and wicked children of holy fathers, he adds that they falsely pretend to the worship of God, and to a semblance of piety from which they are widely distant. Now, as "swearing" is a kind of worship of God, he here puts one department for the whole class, by a figure of speech, in which a part is taken for the whole. As idolaters offer an insult to God, when they swear by their idols, in like manner do the sincere worshippers of God render honor to God, by employing his name in oaths; for they acknowledge that they have one God, in whose name they glory.
But here he attacks hypocrites who, with open mouth, loudly boasted of the name of God, and frequently mentioned his name, and yet in their hearts were greatly opposed to him. On this account he says, not in truth nor in righteousness, he employs the word "righteousness," to denote integrity and sincerity of heart, without which nothing can be acceptable to God; or rather "righteousness" and "truth" are synonymous terms; as if he had said, that it was mere pretense and hypocrisy to profess that they were the people of the true God, because their treachery openly proclaimed their falsehood.
For from the holy city they are called. He continues the same subject, and by different words exposes their false boasting; for they falsely boasted that they were the citizens of "the holy city," which they defiled by their vices and crimes. Jerusalem ought to have been "holy," for God had consecrated her to himself; but she had prostrated herself to iniquities, so great and so numerous, that she scarcely retained any holiness. We see in Psalm And rely on the God of Israel. When he says that they "rely on Jehovah," he does not speak of sincere belief, but of empty confidence; for, as good men rely on God, and trust him with their whole heart, so hypocrites falsely make pretensions to his name, and are intoxicated by unfounded belief, and fearlessly despise everything, and even boast confidently of these words, "God will assist us, he will not cast off his people;" as if God wished to encourage their wickedness.
In a word, by trampling him under their feet, they loudly declare that they rely on themselves for safety; but, lest they should think that they will not be punished for this mockery, the Prophet assures them that God loses nothing of his authority, when he is thus misrepresented by hypocrites; for, when he calls him Jehovah of hosts, he adds this by way of threatening, that they might know that God, under whose name they falsely sheltered themselves, was strong enough to punish them, and at length would not permit them to make him the subject of mockery.
Long ago have I declared the former things. He accuses the Jews of ingratitude, because they distrust God, who has given every possible proof of his goodness, in order to establish them in sincere confidence; and therefore he takes away from them every excuse, by saying, that "he declared the former things. It may also be said, that the Prophet did not merely address those who lived at that time, but those who should afterwards live during the captivity, in order that, when this certainty arrived, they might consider that it had been already foretold.
God intended that this prediction should be widely known, in order that, during their captivity, they might know that these things did not happen by chance, and that they might obtain some consolation. Isaiah therefore rebukes them, because, after having learned the truth of this matter from the event itself, still they cannot acknowledge the work of God, or place confidence in him.
And justly does he severely reprove and accuse them of obstinacy; for they resisted God, who stretched out his hand to them, and rejected his grace; they did not believe that they would have liberty to return to Judea, and, when the way was opened up, there were very few who had courage to return.
Some thought that it would be better to remain in Babylon than to undergo the annoyances and dangers of the joumey. Others suspected that Cyrus had made a crafty proclamation of liberty to return, in order that, having ascertained their dispositions, he might oppress them or treat them with severity; and they did not take into account that God had foretold these things, and that they must unavoidably happen, and that no power of men could prevent them.
Accordingly, I understand those predictions of which the Prophet speaks so as to include, indeed, the ancient prophecies by which God foretold to Abraham Genesis He shews, therefore, that the Lord predicted nothing which was not justified by the event. For I knew that thou art obstinate. Literally it is, "On account of my knowing," or, "From nay knowing.
Not that this was the only end which he aimed at; for we know that the chief use of doctrine belongs to believers, who gently submit themselves and cheerfully obey; but Isaiah, who had to deal with obstinate men, justly says that, if their depravity had not been incurable, God made use of an excellent remedy, by uttering many successive predictions for the purpose of ratifying his Law.
Thus as he had foretold future events to the fathers, so he shews that he follows the same course, in order to conquer or soften the obstinacy and hard-heartedness of the people. And thy neck is an iron sinew, and thy forehead is of brass. He calls their neck "an iron sinew," because it cannot be bent. He next mentions "a brazen forehead," to denote their impudence. There are two ways by which we may be kept in the path of duty; first, if we are submissive and obey good instructions or holy commandments; and secondly, if, after having fallen into any sin, we are moved by sincere shame to repent of what we have done.
When these are wanting, it is a sign of desperate wickedness. These are two proofs, therefore, which he has brought forward to shew that the nation was abandoned to everything that was sinful; they were refractory, and they were impudent. And yet, when the Lord cannot cure us in any other way, he treats even our perversity with such forbearance, that he is pleased to give us warning of future events.
Thus he assumes, as it were, every possible shape, in order to recall us to himself, and bring us back into the right path. I foretold to thee long ago. He again repeats the same statement, that the people, when they had been delivered from Babylon, might acknowledge the kindness of God, and might not ascribe this deliverance to idols or to fortune. If it be asked "Why does the Prophet mention idols, seeing that the Jews professed the worship of one God?
Ezekiel complains of this, that, in the vision in which he appeared to be carried to Jerusalem, he beheld the sanctuary of God polluted by various idols. Not without reason, therefore, does he recall them to God as the only author of these events, that they may acknowledge that he has redeemed them. Lest, perhaps, thou shouldest say. He means that the Jews will be inexcusable, if they do not acknowledge the kindness of God, when they shall have been emancipated from slavery; for what had been long ago foretold would not have happened by chance.
God's foreknowledge is therefore connected by the Prophet with his power; and he declares that he not only foresaw, but likewise accomplished these events. Here then, as in a mirror, we behold the wicked exercise of our understanding, which always contrives in what way it shall rob God of the praise which is due to him. Whenever he either assists us, or in any way is kind to us, he may be said to stretch out his hand and invite us to himself. Yet the world, as if it purposely designed to make resistance, ascribes to others what has proceeded from God; as we see that in Popery all God's benefits are attributed to dead saints, in such a manner as if God were sleeping a deep sleep.
It is therefore necessary that the lamp of doctrine should shine, in order to regulate our judgment; for, in considering the works of God, we shall always go astray, if he do not go before and enlighten us by his word. But even now we find in many persons what Isaiah deplores in his nation, that, even after having been warned, they do not cease to make idols for themselves, which they clothe with the spoils taken from God.
Peter and John loudly declared Acts 3: Although God does not now foretell the events which shall happen, yet the doctrine of the Law and of the Gospel will tend as powerfully to condemn our ingratitude as if the prophecies had attested those works of which God there declares himself to be the author.
This makes it still more clear that the Prophet speaks of a future captivity, and of the redemption by which it should be followed; thus intending to make provision for the advantage both of the men of his own time and of posterity, that, if they who then lived received no benefit, at least posterity might take warning and repent. It frequentlyhappens, that the doctrine of the prophets produces little effect on those who see and hear, and sometimes is even treated by them with contempt, while posterity receive it with better dispositions.
When he bids them see, some think that the Prophet exhibits the event in such a manner as if he had said, that God had spoken nothing which had not been made evident to be true. But I give a different interpretation of this word chzh, chazeh, see, in this manner: And will ye not declare it? The Lord next demands something more from his people than to understand and consider his word; that is, that they may be a herald and witness of the miracles which they have known by experience. And, indeed, he instructs his people on this condition, that they shall afterwards lead others to the same confession of faith.
Even now have I made thee to hear As if he had said, "Observe this day, on which the Lord foretells to thee, by my mouth, those things which thou didst not know; for these things cannot be perceived or foreseen by human conjecture. Now for the first time have they been created. The Prophet shews that he is not reasoning about things that are known, or that have been learned by actual experience; and his object is, not merely to correct that haughtiness which is natural to all men, for they claim for themselves what belongeth to God alone, but likewise that no part of this event may be ascribed to fortune or to any other cause.
In various ways do men rob God of the glory that is due to him, and direct all their faculties towards distributing among the creatures that which belongs to Him alone, so as to leave Him nothing but a bare and empty name. That the people might not think that they had been vanquished by the power of the Babylonians, or that it was by human strength or by chance that they were afterwards restored to liberty, on this account he so frequently repeats and reiterates, that this is the work of God. Thou hadst not heard those things. When he affirms that "they had not heard them," some explain this to mean that the people rejected God's warnings, and did not listen to good counsels.
But I think that the Prophet's meaning was different, namely, that what could not be known by human sagacity, and what had been unknown to the Jews, has been revealed in such a manner that they cannot defraud the Holy Spirit of the praise which is due to him; and this is very evident from the context.
I knew that by transgressing thou wouldest transgress.
By these words the Lord means that it is not without good reason that he so earnestly persuades and entreats the people to acknowledge that it was by him that they were chastised and afterwards delivered from so great distresses. The rebelliousness of that people might have prompted them to complain that it was useless to repeat this so often, and to press it on their attention. The Prophet replies, that men need not wonder at it, because he has to deal with obstinate men; and thus he confirms by different words what he said a little before about "the iron sinew of their neck.
The meaning amounts to this, that the forwardness of that nation was well known to God, and that consequently he left nothing undone which was fitted to retain those who were attached to his service; and that, having received abundant evidence from undoubted proofs, they were so much the more inexcusable. Therefore have I called thee a rebel from the womb. After having torn off the mask from this nation, which, as we formerly saw, falsely boasted of the name of Israel, he gives them a new name, and calls them "rebels. But the people, though they had experienced the infinite goodness of God, did not cease to act treacherously towards him, and transgressed more and more, so that he justly calls them "rebels and transgressors.
For my name's sake. After having reproached the people with that malice which was natural to their fathers from the beginning, and which had passed down to children and grandchildren, he now reminds them that it is owing to his mercy that they survive, but that otherwise they would have deserved a thousand times to perish.
This warning served two purposes; first, believers needed to be supported, that during their captivity they might not lose courage; and secondly, when they had received permission to return, it was not of less importance that they should be humbled, that they might acknowledge that they were indebted for their deliverance to nothing else than God's undeserved goodness. So as not to cut thee off. Hence we see that the object of the preceding remonstrance was, that the people might know that it is not owing to their merit that the Lord stretches out his hand to bring them out of the grave of Babylon; for they deserved to be utterly ruined.
Consequently, that the Lord now spares us also, that he mitigates or remits punishment, and, in a word, that he pays any attention to us, all this is entirely the result of his grace; so that we ought not to ascribe it to any merits or satisfactions of men. And thus, as we have formerly explained at other passages, the distinction made by the Sophists falls to the ground, as to the remission of punishment which they refuse to admit to be undeserved, because satisfaction is made to the justice of God.
But here Isaiah declares that remission is made by free grace "for God's name's sake;" for he speaks of punishment which he might justly have inflicted on the Jews. He had the justest cause for destroying this nation, if he had not determined to defend his glory Lo, I have tried thee.
The Lord shews that he exercises such moderation in chastising his people, that he makes provision for their salvation. Formerly he had said that he had spared or would spare them, because he had regard to his glory. He now declares that he does indeed lay stripes upon them, but of such a nature as to be serviceable to them; for it is for the purpose of "proving and trying" that he chastises them, and we "prove" that which we do not wish to be lost. Since therefore he has this end in view, it follows that he makes provision for our salvation. Besides, it is by way of anticipation that he mentions the "trial," lest any one should object that God's forbearance did not, at all appear amidst such severe afflictions.
The Prophet therefore comes forward early to meet this objection, and points out that, although God does not permit his people altogether to go free, yet he deals gently with them. And not like silver. He adds that he does not "try us like silver," because we should be altogether consumed; for "silver" contains something that is pure, but in us nothing will be found but chaff; and even if God did not make us "silver," we should be reduced, like chaff or stubble, to ashes and to nothing. Chastisement itself would undoubtedly bring out nothing that is pure. Accordingly, in the very "trial" the Lord considers what we can endure, so as not to proceed beyond measure; and, at the same time, by the secret influence of his Spirit, he makes those punishments to be profitable to us which would otherwise have been destruction.
I have chosen thee in the furnace of affliction. To "choose" means here to "distinguish. By this word, therefore, he shews how wide is the difference between the punishment which is inflicted on good men and that which wicked men endure, and which ends in their destruction. We, on the other hand, though the Lord bums and pierces us, are accepted by him; and he retains his kindness toward us in the midst of afflictions, and even causes us to come out of them more fully tried, and to be to him a sacrifice of good savor. In a word, he means that God, even when he appears to abandon his people to destruction, is still gracious to them.
For my own sake. He repeats the same statement which he had formerly made, but adds a question, such as Hebrew writers are wont to employ, when they speak of what is absurd, "Is it possible that my name should be profaned?
This second clause is added for the purpose of exposition; and therefore Isaiah, by multiplying the forms of expression, now adorns that which he had formerly expressed in a few words, and elevates his style. Nor is it a mere explanation of the former statement, but rather an adornment in order to confirm it the more. By these words he means that men do all that lies in their power to "profane the name of God," and to convey "his glory to another," but that the Lord, by his wonderful providence, meets this evil, and causes his glory to remain unabated. Although, therefore, by our fault we abandon the glory of God, yet he will preserve it, while he shall be our protector.
Hence we derive wonderful consolation, that God connects our salvation with his own glory, as we have already pointed out on other passages. I will not give. That is, "I will not suffer my glory to be taken from me. Moses also assigned a familar reason why the Lord was unwilling to destroy the whole nation. And indeed, when the Lord, by exhibiting tokens of his anger, strikes terror into believers, there remains no refuge but this, that he will remember his adoption, so as not to expose his sacred name to the curses of wicked men.
Nor did the Prophet, by these words, merely exhort his people to gratitude, that they might acknowledge that it was exclusively through the grace of God that they were preserved; but he held out to believers a ground of supplication, and a shield by which they might resist despair. Hearken to me, O Jacob. We have formerly explained the reason why the Lord declares his eternity. It is, that we may know that he is always like himself, and that we may not measure him by our capacity. He bids us "hearken to him;" because we are led into errors and are carried away by false opinions, in consequence of refusing to lend our ears to him.
And Israel, my called. When he says that "Israel has been called by him," he indirectly contrasts this statement with the reprobation mentioned by him at the beginning of the chapter; for he shewed that the Jews falsely assumed this name, and idly gloried in it, inasmuch as they did not prove themselves to be true Israelites. Here, on the contrary, he affirms that "Israel is his called. In this passage the particle 'ph aph, even, denotes continuance; for he lays down nothing else than that God is always like himself, and does not, like men, undergo change or alter his counsel.
On this account he says that he is the first and the last. Surely my hand hath founded the earth. Here the Prophet explains more clearly what he meant in the preceding verse. After having spoken of God's constant and unvarying will toward us, he likewise praises God's power as manifested by the works which we daily behold.
In these works the Lord may be said to present himself to our view; and, coming forth from his sanctuary, he approaches to us by means of them.
And my right hand hath measured, or, hath upheld the heavens. Whether we translate tphchh tippechah, "Hath measured," or, "Hath upheld," the meaning will be the same; and we need not give ourselves much trouble about the interpretation of the word. By the word "measure" is denoted God's amazing wisdom in having adjusted on all sides, with such exact proportion, the vast extent of the heavens, so that it is neither nearer to the earth nor farther from it than is advantageous for preserving order, and that in this prodigious expanse there is nothing jarring or unseemly.
If we prefer the word "uphold," this also is an extraordinary commendation of the wisdom and power of God, in "upholding" the huge mass of the heavens in continual motion, so that it neither totters nor leans more to one side than to another. When I call them, they stand up, or, shall stand up together. This latter clause, in which he says that all things are ready at, his command, is attended by some greater difficulty; for it may refer either to the first creation or to the continual government of the world. If, therefore, the Lord shall grant to us this blessing, that the brightness of faith shall actually shine in the midst of us, other blessings will follow of their own accord, and if we are shaken and tossed about by various tempests, we shall always be supported by the arm of God.
He addresses Hezekiah, not as a private individual, but as the head of the whole people; and he includes the whole people in this description. But since the kingdom of Hezekiah was but a slender shadow of the kingdom of Christ, as we formerly remarked, these words must be referred to Christ, in whom is found true wisdom and knowledge. It is proper to observe the designations which are here employed in order to commend the word of God and the gospel.
They are likewise employed by Paul, when he speaks of "teaching in all wisdom and knowledge;" for by this commendation he extols the dignity of the gospel. Hence also it ought to be inferred that, where Christ is not known, men are destitute of true wisdom, even though they have received the highest education in every branch of learning; for all their knowledge is useless till they truly "know God. It is a mistake to suppose that the word "beginning" denotes rudiments or elements, for Solomoil means by it the chief part and design; and the reason is, that, as men are fools till they submit to the word of God, so the perfection of wisdom springs from the docility or obedience of faith.
The LORD is exalted; for he dwelleth on high: They who possess that virtue persevere steadily, and do not exhaust themselves in a sudden and feeble flame, of which they quickly afterwards repent. It was that, after having heard of the kings magnificence, they might not promise themselves exemption from all uneasiness, but might be prepared to undergo any kind of troubles and distresses, and that, even while they were subject to tribute and placed under siege, they might, know that the kingdom of Judah was the object of God's care, and would be rescued from the hands of tyrants. They exert a cruel tyranny over consciences, and, by taking away all the liberty which Christ has bestowed on us, they wretchedly harass souls and lead them to perdition; but God alone has the right to rule the conscience, because he alone is "Lawgiver" and "Judge," and he alone ought to rule and guide us by his word. He relates in a dramatic and lively manner mimetikos the speeches of those who, overcome by terror, break out into these exclamations: But here he says that the corn will grow so thick and plentifully, that it shall be necessary to send oxen and asses to crop the early blade, as is commonly done when the corn is luxuriant. According to the running of locusts.
Thus, in the person of the king he shews that it is an invaluable blessing to worship God with due piety and reverence. They who are destitute of "the fear of God" are pronounced by him to be miserable and ruined; and, on the other hand, they who "fear the Lord" are declared to be very happy, even though in other respects they be reckoned in the judgment of men to be very miserable.
He speaks of that "fear" which contains within itself true obedience, and renews our hearts; for it is a different kind of fear which influences even wicked men, and leads them to dread God as criminals dread a judge. That "fear" does not deserve to be so highly applauded; for it springs neither from a true knowledge of God, nor from a cheerful desire to worship him, and therefore differs widely from that wisdom which Isaiah describes. These statements were made by him in reference to Hezekiah, but, as we have already said, they related to the whole body of the people; and hence we infer that they apply both to men of ordinary rank and to the king, but more especially to Christ, who was filled with "the Spirit of the fear of the Lord," as we formerly saw, [6] Isaiah Behold, their messengers [7] shall cry without.
It is difficult to determine whether Isaiah relates historically the fearful perplexity and imminent danger to which the Jews were reduced, in order to exhibit more strikingly the favor of deliverance, or predicted a future calamity, that the hearts of the godly might not soon afterwards faint under it. For my own part, I think it probable that this is not the history of, a past transaction, but that, as a heavy and sore temptation was at hand, it was intended to fortify the hearts of believers to wait patiently for the assistance of God when their affairs were at the worst.
However that may be, the sad and lamentable desolation of the Church is here described, that believers may not cease to entertain good hope even in the midst of their perplexity, and that, when they have been rescued from danger; they may know that it was accomplished by the wonderful power of God. The ambassadors of peace wept bitterly. It is given as a token of despair, that the ambassadors who had been sent to appease the tyrant were unsuccessful; for every way and method of obtaining peace was attempted by Hezekiah, but without any success.
Accordingly, "the ambassadors" returned sad and disconsolate, and even on the road could not dissemble their grief, which it was difficult to conceal in their hearts, when matters were in so wretched a condition. He undoubtedly means that Sennacherib has haughtily and disdainfully refused to make peace, so that "the ambassadors," as; if they had forgotten their rank, are constrained to pour out in public their grief and lamentations, and, ere they have returned to their king and given account of their embassy, openly to proclaim what kind of answer they have obtained from the cruel tyrant, [8] Others think, that by "the ambassadors of peace" are meant those who were wont to announce peace; but that interpretation appears to me to be feeble and farfetched.
By "the ambassadors of peace," therefore, I understand to be meant those who had been sent to pacify the king, that they might purchase peace on some condition. The roads are deserted. He now adds, that "the roads" will be shut up, so that no one shall go in or out; which commonly happens when war has been declared. The Prophet appears to represent the ambassadors as declaring that henceforth there will be no opportunity of carrying on merchandise, and even that the highways will not be safe.
These words are viewed by some commentators as a complaint made by hypocrites that God does not fulfill his promises. If it were thought proper to view them as referring to God, still it would not be necessary to say that such a complaint proceeds from none but wicked men; for sometimes believers also quarrel with God in this manner. But I cannot approve of that interpretation; and, therefore, consider this to be a part of the description which the Prophet gives of the cruelty and insatiable rage of Sennacherib, in treacherously breaking the treaty which he had formerly made with Hezekiah; for, although he had promised that he would maintain peace, yet as soon as an opportunity presented itself for invading Judea, he violated his promise and made preparations for war.
Such is also the import of the conclusion of the verse, that he hath despised the cities, he hath regarded no man, which means that his cruelty will be so great that he will not be restrained by shame or fear. The earth hath mourned and languished. Here he describes more fully how wretched and desperate the Jews would perceive their condition to be, that their confidence might nevertheless come forth out of a deep gulf. The places are also specified by him, Lebanon, Bashan, and Carmel, which are widely distant from each other, and which form almost the farthest boundaries of the holy land, in order to shew that no part of it; will remain safe or uninjured.
He describes this calamity in such a manner as to assign to each place what peculiarly belongs to it. To "Lebanon" he assigns confusion, because it is elsewhere mentioned as beautiful and glorious, in consequence of having been covered with lofty and valuable trees. He declares that "Sharon," which was a level and fertile district, will be "like a wilderness," and that "Bashan and Carmel," which abounded in "fruits," will be "shaken. Now will I rise. There is great force in the particle now, and likewise in the repetition which is added, "I shall be exalted, I shall be lifted up on high.
This is, therefore, a comparison of things which are contrary to each other; for he exhibits to believers the heavy and grievous calamities by which they should be oppressed, and under which they would easily sink, if they were not upheld by some consolation. As if he had said, "The Lord will suffer you to be brought very low, but when your affairs shall be at the worst, and when you shall have in vain tried every remedy, the Lord will arise and succor you.
Accordingly, the word now denotes a period of the deepest distress. Men might think it exceedingly strange, but we plainly see the best reason why God thus delays to render assistance. It is, because it is useful to exercise the patience of the godly, to try their faith, to subdue the desires of the flesh, to excite to earnestness in prayer, and to strengthen the hope of a future life; and, therefore, he lays a restraint, that they may not with headlong eagerness anticipate that period which God has already marked out for them. The repetition is very emphatic, and is added for the purpose of confirming the statement; for when our affairs are desperate, we think that we are ruined, but at that very time we ought especially to hope, because the Lord generally selects it for giving a display of his power.
For this reason, by extolling his loftiness, he arouses believers to the exercise of courage, that they may boldly defy the insolence of their enemies. Ye shall conceive chaff. He now addresses his discourse to the enemies of the Church, whose insolence, he says, is foolish and to no purpose; for when God shall have brilliantly displayed his power, they shall know that their efforts will be fruitless, and that they will accomplish nothing, even though they be leagued together in vast crowds. The Lord laughs at their madness, in thinking that everything is in their power, when he can instantly, by the slightest expression of his will, restrain and destroy them, though they may be defended by a very powerful army.
It is customary in the Scriptures to employ the word conceptions for denoting the designs and efforts of men. The metaphor is taken from pregnant women. Men are said to "conceive" and to "bring forth," when they attempt anything; but he declares that their "conception" shall be fruitless, and that they shall also "bring forth" to no purpose, for whatever they undertake shall be unsuccessful. There is nothing, therefore, in the brilliant military forces of our adversaries that ought to alarm us; for, although God may permit them for a time to bustle, and toil, and rage, yet God will at length turn into "chaff" all their rash and daring attempts.
Let us learn that what Isaiah foretold about Sennacherib relates to all the adversaries of believers and of the Church. The fire of your breath shall devour you. That they "shall be devoured by the fire of their breath" is usually explained to mean, "Your breath, like fire, shall devour you. It is the same statement which is often conveyed by a variety of metaphors in Scripture. They are entangled in a net which they had prepared for others. The sword which they had drawn hath entered into their own bowels.
Their arrow hath been turned back to pierce their own hearts. Thus the Prophet shews that the wicked tyrant who laid waste Judea and besieged Jerusalem with a numerous army, and all others who in like manner are adversaries of the Church, bring down destruction on themselves, and will at length be destroyed; and, in short, that they will be consumed by that "fire" which they have kindled.
And the peoples shall be the burnings of lime. He compares them to "the burning of lime," because their hardness shall be bruised, as fire softens the stones, so that they shall easily be reduced to powder; and, undoubtedly, the more powerfully wicked men are inflamed with a desire to commit injury, the more do they bruise themselves by their own insolence. As thorns cut up. Something of the same kind, we have said, may be observed in "lime," which at first is hard, but is softened by the fire.
The Prophet declares that the same thing will happen to the Babylonians, whom the Lord will easily destroy, though at first they appear to be formidable, and though it may be supposed to be unlikely that they shall be consumed by any conflagration. Whenever, therefore, we behold the enemies of the Church collecting all sorts of wealth and forces, and military preparations, in order to destroy us and set on fire the whole world, let us know that they are kindling a fire which shall miserably destroy them.
We know that this was fulfilled in Sennacherib, for the event proved the truth of these predictions, though they appeared to be altogether incredible. Let us hope that the same thing shall happen to all others who shall imitate the actions of this tyrant, and let us comfort ourselves by that example, and innumerable others, amidst our distresses and afflictions, which shall be followed by certain deliverance and dreadful vengeance on our enemies.
Near, ye that are far off. Isaiah here makes a preface, as if he were about to speak on a very weighty subject; for he bids his hearers be attentive, which is commonly done when any important and remarkable subject is handled. He addresses both those who are near, who would be eyewitnesses of this event, and the most distant nations to whom the report would be communicated; as if he had said that the power of God will be such as to be perceived not only by a few persons, or by those who are at hand, but also by those who shall be at a very great distance.
Thus he means that it will be a striking and extraordinary demonstration of the power of God, because wicked men, who formerly were careless and unconcerned, as if they had been free from all danger of distress or annoyance, shall be shaken with terror. The sinners in Zion are afraid. But some one might object that the subject here treated is not so important as to need that lofty preface intended to arouse the whole world.
Was it a matter of so great importance that wicked men were struck with fear? But by an attentive examination it will be found that it is no ordinary exhibition of divine power, when wicked men are aroused from their indolence, so that, whether they will or not, they perceive that God is their judge, especially when contempt of God is accompanied by hypocrisy, For although it is difficult to arouse irreligious men, when a veil is spread over their hearts, [12] yet still greater is the obstinacy of hypocrites, who imagine that God is under obligations to them.
Thus we see that men are so bewitched by madness, that they despise all threatenings and terrors, and mock at the judgments of God, and, in short, by witty jesting, set aside all prophecies, so that it ought to be regarded as a miracle that men who make such resistance are overthrown. Hence Isaiah, with good reason, kindles into rage against them;for, when he employs the word Zion, he undoubtedly reproves the degenerate Jews, because, when they were covered with the shadow of the sanctuary, they thought that they were in possession of a fortress which could not be stormed; and undoubtedly, as I remarked a little before, the haughtiest and proudest of all men are they who shelter themselves under the name of God, and glory in the title of the Church.
Terror hath seized the wicked, hnphym chanephim is translated hypocrites, but still more frequently it may be viewed as denoting "treacherous revolters and men utterly worthless. Next is added a conression which wears the aspect of humility, in order to shew more clearly that hypocrites, who do not willingly obey God, at length find that experience is their instructor how dreadful is the judgment of God. As soon, therefore, as their "laughing" is turned into "gnashing of teeth," they begin to acknowledge that their whole strength is chaff or stubble. Which of us shall dwell with the devouring fire?
As to the meaning of the words, some translate them, "Who shall dwell instead of us? I prefer the latter opinion, as has been already shewn; for although the king of Assyria might be regarded as a "fire" that would burn up the earth with his heat, yet the Prophet intended to express something far more dreadful, namely, the inward anguish by which ungodly men are tormented, the stings of conscience which cannot be allayed, the unquenchable burning of crimes which exceeds every kind of torments; for whatever is the course pursued by ungodly men, such will they find the dispensations of God to be towards them.
On their account, therefore, God is called a devouring fire, as we may learn from Moses, Deuteronomy 4: This exposition is confirmed by the Prophet himself, who shews what was the cause of that terror. It might be objected that God was excessively severe, and that he terrified them beyond measure; but he is usually kind and gentle to the godly, while wicked men feel that he is severe and terrible. Some think that the Prophet intended to convince all men of their guilt, in order that they might abandon all confidence, in their works, and in a lowly and humble manner betake themselves to the grace of God, as if he had said, "None but he who is perfectly righteous can stand before the judgmentseat of God, and therefore all are accursed.
He that walketh in righeousness. Now, therefore, he explains more fully what we briefly remarked a little before, that they who provoke his anger, and thus drive away from them his forbearance, have no right to complain that God is excessively severe.
Thus he convinces them of their guilt and exhorts them to repentance, for he shews that there is a state of friendship between God and men, if they wish to follow and practice "righteousness," if they maintain truth and integrity, if they are free from all corruptions and act inoffensively towards their neighbors; but because they abound in every kind of wickedness, and have abandoned themselves to malice, calumny, covetousness, robbery, and other crimes, it is impossible that the Lord should not strike them down with fear, by shewing that he is terrible to them.
In short, the design of the Prophet is to shut the mouths of wicked babblers, that they may not accuse God of cruelty in their destruction; for the whole blame rests on themselves. By evasions they endeavor to escape condemnation. But the Prophet declares that God is always gracious to his worshippers, and that in this sense Moses calls him "a fire," Deuteronomy 4: Since, therefore, God shines on believers with a bright countenance, they enjoy settled peace with him through a good conscience; and hence it follows that God is not naturally terrible, but that he is forced to it by our wickedness.
This discourse is directed chiefly against hypocrites, who throw a false veil of piety over their hidden pollutions and crimes, and make an improper use of the name of God, that they may indulge more freely in wickedness. By the examples which he adduces in illustration of "righteousness," the Prophet more openly reproves their crimes.
He enumerates the principal actions of life by means of which we shew what sort of persons we are. Here, as in many other passages, he treats of the second table of the Law, by which the sincerity of godliness is put to the test; for, as gold is tried in the fire, so the dispositions which we cherish towards God are ascertained from the habitual course of our life, when our sincerity comes to be seen by the duties which we owe to each other. The word walketh is the wellknown metaphor of a road, which is frequently employed in Scripture for describing the manner of life or habitual conduct.
By righteousness he means not the entire keeping of the Law, but that equity which is included in the second table; for we must not; imagine that subtle disquisitions about "righteousness" are here intended. Who speaketh what is right. He now enumerates the chief parts of that uprightness which ought to be maintained; and as the tongue is the chief instrument by which a man regulates his actions, he places it in the second rank after "righteousness.
He might have said in a single word, "who despiseth money;" but he employed more homely language, and accommodated himself to the ignorance of men. He who is desirous of riches, and does not refrain from robbery or from base and unlawful means of making gain, harasses and oppresses the poor and feeble, and cares for nothing else than to lay hold on money in every direction, and by every method either right or wrong.
He next proceeds farther, and describes corruptions of every sort. Who shaketh his hands from accepting a bribe. Under the name of bribes, by which judges are corrupted, he likewise includes everything else. There is nothing by which the dispositions of men and righteous judgment are so much perverted; and therefore he bids them "shake their hands," so as to intimate in what abhorrence they should be held, and with what care they should be avoided by all, lest, if they only handled or were tainted by barely touching them, they should be drawn aside kern what is just and right; for "bribes" have wonderful powers of fascination, so that it is very difficult for judges to keep their hands altogether clean and uncorrupted by them.
What, then, can we think of those who always have their hands stretched out and ready to receive, and crooked nails ready to catch; and not only so, but, like harlots, openly hire themselves out for gain? Need we wonder if God thunders against them with unrelenting vengeance? Who stoppeth his ear that it way not hear blood. At length he demands that the manifestation of uprightness shall be made in the ears. By blood he means murder and manslaughter, but he likewise includes wicked conspiracies of every kind, that the "ears" may not be open to hear them, so.
He does not mean that our "ears" should be shut against the cries of the poor, when they suffer injuries and oppression; but he means that we should detest wicked devices by which unprincipled men contrive the ruin of the innocent, that we may not even lend our "ears" to their discourses, or allow ourselves to be solicited in any way to do what is evil.
Who shutteth his eyes. At length he demands the same holiness in the "eyes. He shall dwell in high places. That the Jews may know that the chastisements which God had inflicted on them were righteous, and may endeavor to be restored to his favor, he says that his blessing is ready to be bestowed on good and upright men, such as he described in the former verse, and that they are not subject to any danger, and have no reason to dread that burning which he mentioned, because they shall be made to dwell in a place of the greatest safety.
As to wicked men, slanderers, robbers, and deceitful persons, on the other hand, who cannot restrain their tongue, and hands, and ears, and eyes from base and wicked actions, the Prophet shews that we need not wonder if God treat them with severity, and that, while God is their judge, their own conscience is at the same time their executioner; and consequently, that the only means of hindering them from dreading the presence of God, is to keep themselves voluntarily in the fear of God.
By "high places," he means a very safe place, and free from all danger, which ns attack of the enemy can reach, as he declares plainly enough immediately afterwards by assigning to them a habitation among "fortified rocks. To a safe dwelling he adds an abundance of good things; as if he had said that the holy and upright worshippers of God shall lack nothing, because God will not only protect them so as to keep them safe from all danger, but will also supply them abundantly with all that is necessary for the support of life.
By the words "bread" and "water" he means all the daily necessaries of life. And his waters shall be sure. Though wicked men have abundance for a time, they shall afterwards be hungry; as God threatens in the Law, that they shall have famine and hunger. The same remark may be made with regard to "bread," for the word "sure" relates to both; as if he had said, that all believers shall have their food made "sure. Besides, as the life of men is exposed to various dangers, and as abundance of meat and drink is not all that is necessary for our support, unless the Lord defend us by his power, we ought, therefore, to observe carefully what he formerly mentioned, that believers are placed in a safe abode.
The Lord performs the office of a shepherd, and not only supplies them with food, but also defends them from the attacks of robbers, enemies, and wolves; and, in short, keeps them under his protection and guardianship, so as not to allow any evil to befall them.
Whenever, therefore, it happens, that enemies annoy us, let us consider that we are justly punished for our sins, and that we are deprived of God's assistance because we do not deserve it; for we must reckon our sins to be the cause of all the evils which we endure. Yet let not those who are conscious of their integrity imagine that God has forsaken them, but let them to the latest day of their life rely on those promises in which the Lord assures his people that he will be a very safe refuge to them.
No man, indeed, can be so holy or upright as to be capable of enduring the eye of God; for "if the Lord mark our iniquities," as David says, "who shall endure? We therefore need a mediator, through whose intercession our sins may be forgiven; and the Prophet did not intend to set aside the ordinary doctrine of Scripture on this subject, but to strike with terror wicked men, who are continually stung and pursued by an evil conscience, [13] This ought to be carefully observed in opposition to the Popish doctors, by whom passages of this kind, which recommend works, are abused in order to destroy the righteousness of faith; as if the atonement for our sins, which we obtain through the sacrifice of Christ, ought to be set aside.
The king in his beauty. Although the Prophet changes the person, yet this verse must be connected with the preceding verse; for he addresses the sincere worshippers of God, to whom he promises this additional blessing, Thou shalt see the king in his beauty This promise was highly necessary for supporting the hearts of believers, when the state of affairs in Judea was so lamentable and so desperate.
When Jerusalem was besieged, the king shut up within the city and surrounded by treacherous counsellors, the people unsteady and seditious, and everything hastening to ruin, there appeared to be no hope left. Still the royal authority in the family of David was a remarkable pledge of the love of God. Isaiah, therefore, meets this danger by saying, that though they behold their king covered with filthy garments, yet he shall be restored to his former rank and splendor.
First, it ought to be observed how invaluable is the kindness of God, when the commonwealth is at peace, and enjoys good princes, by whom everthing is administered justly and faithfully; for by their agency God rules over us. Since, therefore, this happiness is not inconsiderable, the Prophet was unwilling to leave out this part, in promising prosperity to the worshippers of God. Yet it, ought also to be observed, that that kingdom was a type of the kingdom of Christ, whose image Hezekiah bore; for there would be a slight fulfillment of this promise, if we did not trace it to Christ, to whom all these things must be understood to refer.
Let no man imagine that I am here pursuing allegories, to which I am averse, and that this is the reason why I do not interpret the passage as relating directly to Christ; but, because in Christ alone is found the stability of that frail kingdom, the likeness which Hezekiah bore leads us to Christ, as it were, by the hand.
I am, therefore, disposed to view Hezekiah as a figure of Christ, that we may learn how great will be his beauty. In a word, Isaiah here promises the restoration of the Church. The land very far off. The restoration of the Church consists of two parts; first, that "the king shall be seen in his beauty;" and secondly, that the boundaries of the kingdom shall be extended. We know that the appearance of Christ is so disfigured as to be contemptible in the eyes of the world, because "no beauty or loveliness" Isaiah Although at present wicked men have everything in their power, and oppress the true servants of God, so that they scarcely have a spot on which they can plant their foot in safety, yet with firm hope we ought to look for our King, who will at length sit down on his bright and magnificent throne, and will gloriously enrich his people.
Thy heart shall meditate terror. Believers are again informed what calamities are at hand, lest, by being suddenly overtaken with such heavy afflictions, they should sink under them. For my own part, believing that he warns the people of approaching distresses, instead of relating those which had been formerly endured, I willingly retain the future tense, which is also the tense employed by the Prophet, "shall meditate.
He relates in a dramatic and lively manner mimetikos the speeches of those who, overcome by terror, break out into these exclamations: Where is the weigher? If any one suppose that the line of thought is suddenly broken off, because the Prophet, having in the former verse spoken of "the kings beauty," now brings forward terrors, I have no doubt that he magnifies the kindness of God by means of comparison, in order that believers, when they have been delivered, may set a higher value on the condition to which they have attained.
Men are forgetful and niggardly in judging of God's favors, and, after having been once set free, do not consider what was the depth of their misery. Such persons need to be reminded of those wretched and disastrous times, during which they endured great sufferings, in order that they may more fully appreciate the greatness of the favor which God has bestowed on them. We ought also to observe another reason why it was advantageous that the people should be forewarned of that terror.
It was that, after having heard of the kings magnificence, they might not promise themselves exemption from all uneasiness, but might be prepared to undergo any kind of troubles and distresses, and that, even while they were subject to tribute and placed under siege, they might, know that the kingdom of Judah was the object of God's care, and would be rescued from the hands of tyrants.
It is a very wretched condition which the Prophet describes, that a free people should be oppressed by such cruel tyranny as to have all their property valued, and an inventory taken of their houses, possessions, families, and servants. How grievous this slavery is, many persons formerly unaccustomed to it actually know by experience in our times, when their property is valued to the very last farthing, and a valuation is made not only of their undoubted incomes but also of their expected gains, and not only their money and possessions, but even their names are placed on record, while new methods of taxation are contrived, not only on food but on the smallest articles, so that tyrants seize on a large portion of those things which are indispensably necessary to the wretched populace; and yet those calamities do not restrain men from insolence, licentiousness, and rebellion.
What then will happen when they shall be free and at full liberty? Will they not, forgetful of all their distresses, and unmindful of God's kindness, abandon themselves more freely than before to every kind of indulgence and licentiousness? It is not without good reason, therefore, that the Prophet places before the eyes of the people that wretched condition, that they may not, when delivered from it, giveway to their unlawful passions, but may acknowledge their deliverer and may love him with all their heart.
Some have falsely imagined that Paul 1 Corinthians 1: They have been led into a mistake by the mere use of the word "scribe," which there denotes a Teacher. Isaiah gives the name of "the scribe" to the person who took account of persons, families, lands, and houses, and, in short, who kept the registers of the taxes.
By "the weigher," he means the person who received the taxes, for he "weighed" the money which was paid. That office is discharged in the present day by those who are called treasurers. Where is he who singles out the principal houses? Such men,like huntinghounds, are commonly employed by tyrants to scent the track of money, for the sake of laying on some unusual impost in addition to the ordinary taxes.
The arrival of such persons must have been exceedingly annoying to the people, for they never cease till they have sucked all the blood and marrow. If any one prefer to view this term as denoting the servants of the king himself, whose business it was to destroy the houses adjoining to the walls of the city, let him enjoy his opinion. For my own part, I think it probable that the Prophet speaks of the receivers of taxes, whom conquerors appoint over vanquished nations for the sake of maintaining their authority. Thou shaft not see a fierce people.
The word nvz nognaz is translated by some "strong," and by others "impudent;" but, undoubtedly, he intends to express the fierceness of the Assyrians, which he afterwards affirms by saying that they would have no intercourse with them, because they spoke a different language. Nothing is more fitted to excite men to compassion than the intercourse of speech, by which men explain their distresses to each other. When this is wanting, there can be no means of gaining their hearts; each party is a barbarian to the other; and nothing more can be obtained from them than if one were dealing with wild and savage beasts.
The Prophet, therefore, dwells largely on the wretched condition of the people, in order to shew, on the other hand, how great was the kindness of God in delivering them from so great terror. In like manner, the Holy Spirit magnifies the grace of God, in preserving his people in Egypt, though "they did not understand the language of that nation. Some read it in the vocative case, "Behold, O Zion;" but it is preferable to read it in the accusative case. He brings forward a promise of the restoration of the Church, which ought to have great weight with all godly persons; for when the Church shakes or falls, there can be no hope of prosperity.
That the Church will be restored he shews in such a manner that he places it before our eyes as having actually taken place, though he speaks of what is future; and his object is to give greater energy to his style, as if he had said, "Again you will see Zion restored and Jerusalem flourishing. The city of our solemnities, or of our assemblies. By this designation he shews that we ought to judge of the restoration of Zion chiefly on this ground, that the people "assembled" there to hear the Law, to confirm the covenant of the Lord, to call upon his name, and to offer sacrifices.
When the people were deprived of these things, they were scattered and nearly lost, and appeared to be separated from their head and utterly abandoned. Accordingly, nothing was so deeply lamented by godly persons, when they were held in captivity at Babylon, as to be banished from their native country and at the same time deprived of those advantages; and that this was the chief complaint of all believers is very manifest from many passages. The extent of Jerusalem was different and larger; for, as we mentioned in the explanation of another passage, [14] there was a double wall, which is customary in many cities.
Here it ought to be observed that the restoration of the Church is the most valuable of all blessings, and ought above all things to be desired; that everything else, even though it should be most abundant, is of no avail, if this single blessing be, wanting; and, on the other hand, that we cannot be unhappy, so long as Jerusalem, that is, the Church, shall flourish.
Now, it is restored and flourishes, when God presides in our assemblies, and when we are assembled in his name and thus cleave to him. Wicked men indeed shelter themselves under the name of God, as if they were assembled at his command; but it is an empty mask, for in their heart they are very far from him, and attempt nothing in obedience to his authority.
Jerusalem a peaceful habitation. He says that believers, who had long been agitated amidst numerous alarms, will have a safe and "peaceful habitation" in the Church of God. Although God gave to his people some taste of that peace under the reign of Hezekiah, yet it was only in Christ that the fulfillment of it was manifested. Not that since that time the children of God have had a quiet habitation in the world; even in the present day this peacefulness is concealed; for we lead an exceedingly wandering and uncertain life, are tossed about by various storms and tempests, are attacked by innumerable enemies, and must engage in various battles, so that there is scarcely a single moment that we are at rest.
The peace which is promised, therefore, is not that which can be perceived by our bodily senses, but we must come to the inward feelings of the heart, which have been renewed by the Spirit of God, so that we enjoy that peace which no human understanding is able to comprehend; for, as Paul says, "it goes beyond all our senses.
The Lord will undoubtedly bestow it upon us, if we dwell in the Church. A tent which shall not be carried away, the stakes of which shall never be removed. By these metaphors of "a tabernacle" and of "stakes," he describes accurately the condition of the Church. He might have called it a well-founded city, but he says that it is "a tabernacle," which, by its very nature, is such that it can be speedily removed to a different place, in order that, though we may consider the condition of the Church to be uncertain and liable to many changes, yet we may know that it cannot be moved or shaken; for it will remain in spite of storms and tempests, in spite of all the attacks of enemies, and in opposition to what appears to be its nature, and to the views of our understanding.
These two statements appear to be inconsistent with each other, and faith alone reconciles them, by maintaining that it is safer to dwell in this "tabernacle" than in the best defended fortresses. We ought to employ this as a shield against temptations,which otherwise would speedily destroy our faith, whenever we perceive the Church to be not only shaken, but violently driven about in all possible directions. Who would say that amidst that violent storm the "tabernacle" was safe? But since God does not wish his people to be wholly fixed on the earth, that they may depend more on himself alone, the protection which he promises to us ought to be reckoned better than a hundred, better than a thousand supports.
Because there the mighty Jehovah will be to us. The two particles ky ym ki im often serve the place of a double affirmative, but here a reason is assigned, and they might even be appropriately rendered, For if; but I willingly retain what is more clear. The Prophet assigns the reason why the Church, which appears to resemble a movable "tent," exceeds in stability the best founded cities. It is because "the Lord is in the midst of her," as it is also said, Psalm Will be to us a place of rivers.
When God dwells with us, he confirms and supports what was naturally feeble, and supplies to us the place of a very strong fortress, a very broad ditch, and walls and "rivers" surrounding the city on every side. He alludes to the situation of the city Jerusalem, which had only a small rivulet, and not large and rapid rivers, like those of Babylon and other cities; for in another passage Isaiah 8: As if he had said, "Our strength shall be invincible, if God rule over us; for under his guidance and direction we shall be abundantly fortified. Large rivers are attended by this inconvenience, that they may give access to enemies, so as to enable them to approach with their ships nearer than is desirable; and thus, very frequently, what appeared to be of service is found to be injurious.