Isaiah 22:1-25 (2)

Isaiah 22:1-25 (2)

The circumstance of his weeping publicly tended, as we have said, to soften the hearts of the people; for he had to deal with obstinate men, who could not easily be induced to lament. There is a passage that closely resembles it in Jeremiah, who bewails the miserable and wasted condition of the people, and says, that through grief “his heart fainteth,” (Jeremiah 4:31;) and in another passage, “O that my head were full of waters, and mine eyes a fountain of tears, that I might bewail the slain of my people!” (Jeremiah 9:1.) When the prophets saw that they labored in vain to subdue the obstinacy of the people, they could not avoid being altogether overwhelmed by grief and sorrow. They therefore endeavored, by their moving addresses, to soften hard hearts, that they might bend them, if it were at all possible, and bring them back to the right path.

Note 79. {Bogus footnote}

5. It is a day of trouble. He again declares that the Lord is the author of this calamity, and that the Jews may not gaze around in all directions, or wonder that their enemies prevail against them, he pronounces that they are fighting against God. Though this doctrine is frequently taught in Scripture, still it is not superfluous, and cannot be so earnestly inculcated as not to be forgotten when we come to practice. The consequence is, that we are not humbled in the presence of our Judge, and that we direct our eyes to outward remedies rather than to God, who alone could cure our distresses. He employs the word day, as is usual in Scripture, to signify an appointed time; for when God winks at the transgressions of men, he appears to make some abatement of the claims of his rank, which, however, he may be said to receive back again at the proper and appointed time.

In the valley of vision. It is not without good reason that he again calls it “the valley of vision,” for the Jews believed that they would be protected against every calamitous event, because the Lord shone on them by the word. But having ungratefully rejected his instruction, they vainly trusted that it would be of avail to them; and indeed the Lord punishes the unbelief of men, not only out of the Church, but within the Church itself; and not only so, but he begins his chastisement at the Church, so that we must not abuse the gifts of God, or vainly glory in his name. (1 Peter 4:17.)

And crying to the mountain. This may refer either to God or to the Babylonians, or even to the exiles themselves. Conquerors raise a cry for the sake of increasing terror, and the vanquished either utter what is fitted to awaken compassion, or give vent to their grief by lamentation. The singular number may be taken for the plural, or rather it denotes that part of the city in which the temple was situated. Both meanings will agree well with the context, and it makes little difference whether we say that the enemies cried to Mount Zion, in order to encourage each other, or that, while they were destroying and plundering the city, a cry was heard in the neighboring mountains, or that the citizens themselves caused their lamentations to resound to the mountains which surrounded the plain of Judea.

Note 80. {Bogus footnote}

Note 81. {Bogus footnote}

6. But Elam carrying the quiver. Here commentators think that the discourse proceeds without any interruption, and that he makes known to the Jews the same judgment which he formerly proclaimed. But when I examine the whole matter more closely, I am constrained to differ from them. I think that the Prophet reproaches the Jews for their obstinacy and rebellion, because, though the Lord had chastised them, they did not repent, and that he relates the history of a past transaction, in order to remind them how utterly they had failed to derive advantage from the Lord’s chastisements. Such then is the manner in which these statements ought to be separated from what came before. First, he foretold those things which would come on the Jews, and now he shews how justly they are punished, and how richly they deserve those sharp chastisements which the Lord inflicts on them; for the Lord had formerly called them to repentance, not only by words, but by deeds, and yet no reformation of life followed, though their riches were exhausted, and the kingdom weakened, but they obstinately persisted in their wickedness. Nothing therefore remained but that the Lord should miserably destroy them, since they were obstinate and refractory.

The copulative ו (vau) I have translated But, which is the meaning that it frequently bears. Those who think that the Prophet threatens for a future period, preserve its ordinary meaning, as if the Prophet, after having mentioned God, named the executioners of his vengeance. But I have already given the exposition which I prefer, and the context will make it still more clear, that I had good reasons for being of that opinion.

When he speaks of the “Elamites” and the “Cyrenaeans,” this applies better, I think, to the Assyrians than to the Babylonians; for although those nations had never make war against the Jews by troops under their own command, yet it is probable that they were in the pay of the Assyrian king, and that they formed part of his army while he was besieging Jerusalem. We have already remarked that, taking a part for the whole, by the “Elamites” are meant the eastern nations.

And Kir making bare the shield By Kir he undoubtedly means the inhabitants of Cyrenaica. Because they were (πελτασταὶ) shieldsmen, he says that they “laid bare the shield;” for when they enter the field of battle, they draw the shields out of their sheaths.

Note 82. {Bogus footnote}

Note 83. {Bogus footnote}

7. And the choice of the valleys was full of chariots. I do not find fault with the translation given by some interpreters, “in a chariot of horsemen,” but I have chosen rather to translate literally the words of the Prophet; for I think that he means “a military chariot.” At that time they made use of two kinds of chariots, one for carrying baggage, and another for the field of battle. Here he means those chariots in which the horsemen rode.

Note 84. {Bogus footnote}

Had it been a threatening, it would have been proper to translate it in the future tense, “And it shall be;” but as the words which immediately follow are in the past tense, and as there is reason to believe that the Prophet is relating events which have already taken place, I have not hesitated to make this beginning agree with what follows. “The choice of the valleys” means “the choicest valleys.” He reminds the Jews of those straits to which they were reduced when the enemies were at their gates. They ought at that time to have sought help from God; but those wretched people became more strongly alienated from God, and more shamefully manifested their rebellion, which shewed them to be men utterly abandoned, and therefore he reproaches them with this hardened obstinacy.

8. And he took away the covering of Judah. He shews in what distress of mind the Jews were when they were so closely besieged. Some refer this verb to God, and others to the enemy; but I rather think it ought to be taken indefinitely, for by a mode of expression frequently used in the Hebrew language, “he took away,” means that “the covering of Judah was taken away.” By the word covering almost all think that either the Temple or God himself is meant, in whose name the Jews falsely boasted. But I interpret it more simply as denoting the armory, in which, as a secret place, they kept the instruments of war. He calls it a “covering,” because they were not exposed to public view, but were concealed in a more sacred place. In short, he describes what commonly happens in a season of great alarm, because at such a time men run to arms, and the instruments of war, which had been formerly concealed, are brought forward.

And thou didst look in that day to the armory of the house of the forest. This latter clause agrees with what has been remarked, that they sought out, on such an occasion, every place which contained the means of arming themselves for a case of extreme urgency, the instruments of war having lain long concealed during peace. Sacred history informs us, that this “house of the forest” was built by Solomon, in order to contain the armory of the whole kingdom. (1 Kings 7:2.) The change of person, thou didst look, does not obscure the meaning, but rather confirms what I have already remarked, that the Prophet relates how eagerly the Jews at that time made every preparation for defending the city.

Note 85. {Bogus footnote}

9. And you have seen the breaches. He proceeds with his narrative, for during prosperity and peace no one cares about bulwarks or instruments of war. It is necessity alone that arouses men and makes them active; peace and quietness make us indolent and cowardly. So long as they thought that they were far from danger, they disregarded the breaches of the wall; but when a report of war arose, they began to be anxious about them, and to make arrangements for preventing the entrance of the enemy.

Of the city of David. By “the city of David,” he means the interior part of the city; for, like many other cities which we see, the city was divided into two parts. The whole of Jerusalem was surrounded by walls and ramparts; but the interior part was more strongly fortified, and was called “the city of David.” The Temple was afterwards fortified, in consequence of which the city might be said to consist of three parts. Isaiah means that the Jews had nearly despaired as to the safety of the whole city, when they withdrew to the inmost and best fortified part of it; and indeed it is evident from sacred history, that everything was in a desperate condition. Hence also we may infer, that the prophecies were not collected in a regular order, and that those who drew them up in one volume paid no attention to the arrangement of dates.

The waters of the lower pool. He adds, that water was collected for necessary purposes, that the besieged might not be in want of it, and that the pool served for cisterns.

10. And you numbered the houses of Jerusalem. He means that the city was closely examined on all sides, that there might not be a house or building which was not defended. Others think that the houses were numbered, that they might have a supply of watchmen. But the former interpretation is preferable, and is confirmed by what the Prophet afterwards adds, that the houses were thrown down for the purpose of rebuilding the walls of the city. This is commonly neglected in the time of peace, and the houses of private individuals are often built on the very walls, and, on that account, must be thrown down in the time of war, to supply the means of fighting and of repelling the enemy, and also lest, by means of houses so near the wall, secret communications with the enemy should be maintained.

11. You made also a ditch. The first clause of this verse relates to the former subjects; for he means that they were reduced to the last necessity, and that the great approaching danger struck them with terror, so that they adopted every method in their power for defending themselves against the enemy.

And you have not looked to its maker. This second clause reproves them for carelessness, because they had given their whole attention to earthly assistance, and had neglected that which is of the greatest importance. Instead of resorting first of all to God, as they ought to have done, they forgot and despised him, and directed their attention to ramparts, and ditches, and walls, and other preparations of war; but their highest defense was in God. What I said at first is now more evident, that the Prophet does not foretell the destruction of the Jews, but declares what they have experienced, in order to shew how justly the Lord was angry with them, because they could not be amended or reformed by any chastisement. The alarming dangers to which they were exposed ought to have warned them against their impiety and contempt of God; but those dangers have made them still more obstinate. Though there is hardly any person so obstinate as not to be induced by adversity, and especially by imminent dangers, to bethink himself, and to consider if they have justly befallen him, if he has offended God and provoked his wrath against himself; yet the Prophet says, that there was not one of the Jews who remembered God in the midst of such distresses, and that therefore God justly ceased to take any concern about them.

Hence infer that it is a token of extreme and desperate wickedness, when men, after having received chastisements or afflictions, are not made better. We ought, first, to follow God and to render to him cheerful obedience; and secondly, when we have been practically warned and chastised, we ought to repent. And if stripes do us no good, what remains but that the Lord shall increase and double the strokes, and cause us to feel them heavier and heavier till we are hurled down to destruction? For it is vain to apply remedies to a desperate and incurable disease. This doctrine is highly applicable to our own times, in which so many strokes and afflictions urge us to repentance. Since there is no repentance, what remains but that the Lord shall try to the very utmost what can be done until he destroy us altogether?

To its maker. By these words he indirectly acknowledges that God does not blame our eagerness to repel the enemy and to guard against dangers; but that he blames the vain confidence which we place in outward defences. We ought to have begun with God; and when we disregard him, and resort to swords and spears, to bulwarks and fortifications, our excessive eagerness is justly condemned as treason. Let us therefore learn to flee to God in imminent dangers, and to betake ourselves, with our whole heart, to the sure refuge of his name. (Proverbs 18:10.) When this has been done, it will be lawful for us to use the remedies which he puts into our hand; but all will end in our ruin if we do not first commit our safety to his protection.

He calls God the maker and fashioner of Jerusalem, because there he had his dwelling, and wished that men should call upon him. (1 Kings 9:3.) As Jerusalem was a lively image of the Church, this title belongs also to us, for in a peculiar manner God is called the Builder of the Church. (Psalm 132:13, 14.) Though this may relate to the creation of the whole world, yet the second creation, by which he raises up from death, (Ephesians 2:1,) regenerates, and sanctifies us, (Psalms 110:3,) is peculiar to the elect, the rest have no share in it. This title does not express a sudden but a continual act, for the Church was not at once created that it might afterwards be forsaken, but the Lord preserves and defends it to the last. “Thou wilt not despise the work of thy hands,” says the Psalmist. (Psalms 138:8.) And Paul says,

“He who hath begun a good work in you will perform it till the day of Christ.” (Philippians 1:6.)

This title contains astonishing consolation, for if God is the maker, we have no reason to fear if we depend on his power and goodness. But we cannot look to him unless we are endued with true humility and confidence, so that, being divested of all haughtiness and reduced to nothing, we ascribe the glory to him alone. This cannot be, unless we can also trust that our salvation is in his hand, and are fully convinced that we shall never perish, even though we be surrounded by a thousand deaths. It was an aggravation of their baseness, that the Lord’s election of that city, which had been established by so many proofs, could not arouse the Jews to rely on the protection of God. As if he had said, What madness is it to think of defending the city when you despise him who made it!

From a distance, or long ago. The Hebrew word denotes either distance of place or length of time. If we refer it to place, the meaning will be, that the Jews are doubly ungrateful, because they have not beheld the Lord even at a distance. Here it ought to be observed, that we ought to look to God not only when he is near, but also when he appears to be at a very great distance from us. Now, we think that he is absent, when we do not perceive his present aid, and when he does not instantly supply our wants. In short, he shews what is the nature of true hope; for it is a carnal and gross looking at God, when we do not perceive his providence unless by visible favor, since we ought to ascend above the heavens themselves. Strictly and truly, no doubt, the Lord is always present, but he is said to be distant and absent with respect to us. This must be understood therefore to refer to our senses, and not to the fact itself; and therefore, although he appear to be at a distance during those calamities which the Church endures, still we ought to elevate our minds towards him, and arouse our hearts, and shake off our indolence, that we may call on him.

But the other meaning is equally admissible, that they did not look to God who created his Church, not yesterday or lately, but long ago, and who had proved himself to be her Maker during many ages. He is therefore called the ancient Maker of his Church, because if the Jews will apply their thoughts and careful search to the long succession of ages, they will perceive that he is the perpetual preserver of his workmanship; and this makes their ingratitude the less excusable.

12. And the Lord of hosts called. The wicked obstinacy of the people is exhibited by the Prophet with additional aggravations. What left them altogether without excuse was the fact, that while they were exposed to so great dangers, they despised the godly remonstrances of the prophets, and rejected the grace of God, when he wished to heal and restore them. It is a proof of consummate depravity, when men have so completely laid aside all feeling that they fearlessly despise both instruction and chastisements, and obstinately “kick against the pricks,” (Acts 9:5,) and this makes it evident that they have been “given over to a reprobate mind.” (Romans 1:28.)

When he says, that “the Lord called” them, this may be explained in two ways; for although the Lord does not speak, still he calls loudly enough by stripes and chastisements. Let it be supposed that we are destitute of all Scripture, of prophets, teachers, and advisers, still he instructs us by distresses and afflictions, so that we may state, in a few words, that every chastisement is a call to repentance. But, unquestionably, the Prophet intended to express something more, namely, that in despising godly warnings, they did not scruple to treat with scorn God’s fatherly invitation.

In that day. There is great weight also in mentioning the day of affliction, when danger threatened them, for they were admonished at the same time by the word and by strokes. The signs of God’s anger were visible, the prophets uttered incessant cries, and still they became no better.

To baldness and girding with sackcloth. When he mentions sackcloth and baldness, he employs the signs themselves to describe repentance; for repentance does not consist in sackcloth or haircloth, or anything outward, but has its place in the heart. Those who sincerely repent are displeased with themselves, hate sin, and are affected with such a deep feeling of grief, that they abhor themselves and their past life; but as this cannot be done without, at the same time, making itself known by confession before men, on this account he describes the outward signs by which we give evidence of our conversion. Now, these things were at that time cast away among the Jews, when they made public declarations of repentance. The Prophet therefore means that they were called to repentance, to humble themselves before God, and to exhibit the evidences of repentance before men. Of themselves, indeed, the signs would not be sufficient, for repentance begins at the heart; and Joel gives warning to that effect,

Note 86. {Bogus footnote}

Note 87. {Bogus footnote}

“Rend your hearts, and not your garments.” (Joel 2:13.)

Not that he wished signs to be laid aside, but he shewed that they are not sufficient, and that of themselves they are not acceptable to God.

Hence infer what is our duty, when the tokens of God’s anger are visible to us. We ought to declare publicly our repentance, not only before God, but also before men. The outward ceremonies, indeed, are of little consequence, and we are not commanded to wear sackcloth or to pull out our hair; but we must practice honestly and sincerely what is actually meant by these signs, disapprobation and confession of our guilt, humility of the heart, and reformation of the life. If we do not confess that we are guilty, and that we deserve punishment, we shall not return to a state of favor with God. In short, as culprits allow their beards to grow, and wear tattered clothes, in order to affect the hearts of the judges, so we ought to betake ourselves as suppliants to the mercy of God, and make a public declaration of our repentance.

But here we ought also to observe the usefulness of outward signs of repentance; for they serve as spurs to prompt us more to know and abhor sin. In this way, so far as they are spurs, they may be called causes of repentance; and so far as they are evidences, they may be called effects. They are causes, because the marks of our guilt, which we carry about us, excite us the more to acknowledge ourselves to be sinners and guilty; and they are effects, because, if they were not preceded by repentance, we would never be induced to perform them sincerely.

13. And, behold, joy and gladness. The Prophet does not here find fault with joy viewed in itself; for we see that Paul exhorts the godly to true joy, the “joy” which is “in the Lord,” (Philippians 4:4;) but now he censures the joy which is opposite to that sadness which commonly springs from repentance, of which Paul also speaks. (2 Corinthians 7:10.) No man can be under the influence of repentance and of a sincere feeling of the wrath of God, without being led, by the grief which accompanies it, willingly to afflict himself. The joy which is opposite to this grief is therefore sinful, because it proceeds from brutish indifference, and is justly blamed, since the Lord curses it. (Luke 6:25.)

Slaying oxen and killing sheep. From what has been said, it is easy to see the reason why he censures them for “slaying oxen and killing sheep.” These things are not in themselves sinful, and are not displeasing to God; but as fasting is a part of a solemn declaration of repentance, which we make before men, so to slay cattle for feasting, when we ought to fast, is a proof of obstinacy and contempt of God; for in this way men despise God’s threatenings, and encourage themselves in their crimes.

Such is the statement which Isaiah intended to make in general terms. But it is absurd in the Papists to think of drawing from it an approbation of abstinence from eating flesh. Why do they not also include what the Apostle adds about wine? They are so far from abstaining from the use of wine, that they freely indulge in drinking it, as a compensation for the want of flesh. But let us pass over these absurdities. Isaiah does not absolutely condemn the use of flesh or the drinking of wine, but he condemns the luxury and wantonness by which men are hardened in such a manner that they obstinately set aside God’s threatenings, and treat as false all that the prophets tell them.