Isaiah 28:1-29 (2)

Isaiah 28:1-29 (2)

Hence also it is evident how silly and childish is the boasting of the Papists, who always have in their mouth “The Church,” and use as a pretext the names of priests, bishops, and pontiffs, and wish to fortify themselves by their authority against the word of God, as if that order could never err or mistake. They think that they have the Holy Spirit confined within their brains, and that they represent the Church, which God never forsakes. But we see what the Prophet declares concerning the priests, whose order was more splendid and illustrious. If ever there was a Church, there certainly was one at that time among the Jews; and that order derived from the word of God support to which they have no claim. And yet he shews that not only were they corrupt in morals, but erred “in vision and judgment,” and that the prophets, whom we know that God added to the priests, out of the ordinary course, on account of the carelessness of the priests, were nevertheless blind in that sacred office of teaching and in revelations. Nothing therefore is more idle than, under the pretext of an office which bears a splendid title, to hold out as exempt from the danger of erring those who, having forsaken God, and not only cast away all regard to religion, but even trodden shame under their feet, defend their tyranny by every means in their power.

8. For all tables are full of vomiting. He pursues the same metaphor, and draws, as it were, a picture of what usually happens to men who are given up to drunkenness; for they forget shame, and not only debase themselves like beasts, but shrink from nothing that is disgraceful. It is certainly an ugly and revolting sight to see “tables covered with vomiting;” and, accordingly, under this figure Isaiah describes the whole life of the people as shameful beyond endurance. There can be no doubt that the Prophet intended to express by a single word, that no sincerity or uprightness was left among the Jews. If we approach their tables, we can find nothing but foul drunkenness; if we look at their life, no part of it is pure or free from crimes and enormities. Doctrine itself is so corrupt that it stinks as if it were polluted by vomiting and filth. In expounding allegories, I have no intention to enter, as some do, into ingenious disquisitions.

9. Whom shall he teach knowledge? Here the Prophet shews by an expression of amazement, that the disease of the people is incurable, and that God has no other remedies adapted to cure them, for he has tried every method without effect. When he calls wanderers to return to the right path, and unceasingly warns those who are thoughtlessly going astray, this undoubtedly is an extraordinary remedy; and if it do no good, the salvation of those who refuse to accept of any aid from a physician is utterly hopeless.

Those who are weaned from the milk. The Prophet complains that the stupidity of the people may be said to hinder God from attempting to cure them of their vices; and therefore he compares the Jews to very young infants, or who are but beginning to prattle, and whom it would be a waste of time to attempt to teach. Justly indeed does Peter exhort believers to draw near, “like infants newly born, to suck the milk of pure doctrine;” for no man will ever shew himself to be willing to be taught until he has laid aside that obstinacy which is the natural disposition of all. (1 Peter 2:2.) But now the Prophet condemns another kind of infancy, in which men who are stupefied by their vices pay no more regard to heavenly doctrine than if they had no understanding whatsoever. It is therefore a mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. (1 Corinthians 14:20.) From what follows it will more clearly appear that, since they were unfit for receiving doctrine, God cannot be accused of undue severity if he reject them, and if he resolve not to bestow useless labor by thundering in their ears any longer.

Note 218. {Bogus footnote}

Note 219. {Bogus footnote}

10. For precept must be on precept. This shews plainly that the Lord complains of spending his labor to no purpose in instructing this unteachable people, just as if one were to teach children, who must have elementary instructions repeated to them over and over again, and quickly forget them, and when the master has spent a whole day in teaching them a single letter, yet on the following day and afterwards, the same labor must be renewed, and though he leave nothing untried that care or diligence can do, still they will make no progress under him. Those who change the words of this verse, in order to avoid offending the ears of the readers, obscure the Prophet’s meaning through a foolish affectation of copiousness of language, and even destroy the elegance of the style; for, by using the same words, he intended to express a repetition which is constant and unceasing, and full of annoyance. The metaphor, as I have already said, is taken from children, to whom teachers do not venture to give long lessons, because they are incapable of them, but give them, as it were, in little drops. Thus, they convey the same instructions a second and third time, and oftener; and, in short, they continue to receive elementary instructions till they acquire reason and judgment. By a witty imitation he repeats the words, “here a little, there a little.”

Note 220. {Bogus footnote}

Instruction upon instruction. The word קו (kăv) is improperly, in my opinion, translated by some interpreters line, as if the Prophet alluded to the slow progress of a building, which rises gradually by “lines.” That would be a harsh and far-fetched metaphor, for this passage relates to elementary instruction conveyed to children. I acknowledge that the same Hebrew word is used in the eighteenth chapter, where we have translated it “Line by line,” and in many other passages; but here the connection demands a different meaning, as is also the case in Psalm 19:4, where, however, the word line or dimension could be admitted with greater propriety than in this verse. Yet I admit that it is taken metaphorically for an instruction or rule; for as in buildings קו (kăv) denotes the “rule” or “plumb-line,” as we shall see that it means in a later portion of this chapter, we need not wonder that it is applied to other rules.

Note 221. {Bogus footnote}

Note 222. {Bogus footnote}

Note 223. {Bogus footnote}

11. For with stammering lips. Some supply, that “it is as if one should say;” but that is superfluous. I therefore view these words as relating to God, who became, as the Prophet tells us, a barbarian to a people without understanding. This reproof must have wounded them to the quick, because by their own fault they made God, who formed our tongues, to appear to be “a stammerer.” He does not as yet threaten them, but lays the blame on their indolence, that they rendered the proclamation of heavenly doctrine a confused noise, because of their own accord they shut their eyes, and thus derived no advantage from it. Their infatuation, in not hearing God speaking to them, is compared by the Prophet to a prodigy.

Note 224. {Bogus footnote}

Note 225. {Bogus footnote}

12. For he said to them. Some explain it by circumlocution in this manner: “If one should say to them, This is the rest, they refuse to hear.” But this is a feeble exposition, and does not connect the various parts of the passage in a proper manner. On the contrary, the Prophet assigns the reason why God appears to the Jews to be a barbarian: it is, because they had not ears. Words were spoken to the deaf. It was to no purpose that the Lord offered to them rest. This deafness arose from obstinacy, for they wickedly and rebelliously rejected doctrine. Their wickedness was doubly inexcusable in refusing rest which was offered to them, and which all men naturally desire. It was in itself intolerable baseness to be deaf to the voice of God speaking, but it was still more foul ingratitude deliberately to reject a blessing which was in the highest degree desirable. Accordingly, he points out the benefit which they might have derived from the obedience of faith, and of which they deprived themselves by their own wickedness. He therefore reproaches them with this ignorance and blindness; for it springs from their own stubbornness in maliciously turning away their eyes from the light which was offered to them, and choosing rather to remain in darkness than to be enlightened.

Hence it follows that unbelievers, as soon as God has exhibited to them his word, voluntarily draw down on themselves wretched uneasiness; for he invites all men to a blessed rest, and clearly points out the object by which, if we shape the course of our life, true happiness awaits us; for no man who has heard heavenly doctrine can go astray except knowingly and willingly. We learn from it how lovely in our eyes heavenly doctrine ought to be, for it brings to us the invaluable blessing of enjoying peace of conscience and true happiness. All confess loudly that there is nothing better than to find a place of security; and yet, when rest is offered, many despise it, and the greater part of men even refuse it, as if all men expressly desired to have wretched perplexity and continual trembling: and yet no man has a right to complain that he errs through ignorance; for nothing is clearer or plainer than the doctrine of God, so that it is vain for men to plead any excuse. In short, nothing can be more unreasonable than to throw the blame on God, as if he spoke obscurely, or taught in a confused manner. Now, as God testifies in this passage that he points out to us in his word assured rest, so, on the other hand, he warns all unbelievers that they suffer the just reward of their wickedness when they are harassed by continual uneasiness.

Cause the weary to rest. Some explain it thus, that God demands the duties of brotherly kindness, in order that he may be reconciled to us, and that those duties are here included, a part being taken for the whole. But I think that the Prophet’s meaning is different, namely, that God points out to us that rest by which our weariness may be relieved, and that consequently we are convicted of deeper ingratitude, if even necessity, which is a very sharp spur, does not quicken us to seek a remedy. This saying of the Prophet corresponds nearly to the words of Christ,

“Come to me, all ye that labor and are heavy laden, and I will give you rest.” (Matthew 11:28.)

In a word, Isaiah informs the Jews that they have this choice, “Do they prefer to be refreshed and relieved, or to sink under the burden and be overwhelmed?” This confirms a passing remark which I made a little before, that God does not in vain exhort those who seek repose to come to him, as we shall elsewhere see,

“I have not in vain said to the house of Jacob, Seek me.” (Isaiah 45:19.)

Since, therefore, if we do not stand in the way, we shall be taught by his word, we may safely rely on the doctrine which is contained in it; for he does not intend to weary us out by vain curiosity, as men often draw down upon themselves much distress and anguish by idle pursuits.

Besides, when he shews that this rest is prepared for the weary who groan under the burden, let us at least be taught by the distresses which harass us to betake ourselves to the word of God, that we may obtain peace. We shall thus find that the word of God is undoubtedly fitted to soothe our uneasy feelings, and to give peace to our perplexed and trembling consciences. All who seek “rest” in any other way, and run beyond the limits of the word, must always be subjected to torture or wretched uncertainty, because they attempt to be wise and happy without God. We see that this is the condition of the Papists, who, having despised this peace of God, are wretchedly tormented during their whole life; for Satan tosses and drives them about in such a manner that they are tormented with dreadful uneasiness, and never find a place of rest.

13. The word of the Lord shall therefore be to them. Although the Prophet repeats the same words, yet the meaning is somewhat different; for, having formerly spoken of voluntary stupidity, he now threatens the punishment of it, namely, that God will strike them with such bewilderment, that they shall be totally deprived of the benefit of saving doctrine, and shall perceive in it nothing but an empty sound. In short, he concludes, from what goes before, that since they had not profited by the word of God, the Jews shall be justly punished for their ingratitude; not that the word shall be taken from them, but that they shall be deprived of sound judgment and understanding, and shall be blind amidst the clearest light. Thus God blinds and hardens the reprobate more and more on account of their disobedience.

Paul quotes this passage (1 Corinthians 14:21) when he reproves the Corinthians for foolish affectation, in consequence of their being so much under the influence of ambition, that they regarded with the highest admiration those who spoke in a foreign tongue, as the common people are accustomed to stare at everything that is unknown and uncommon. This passage in the writings of Paul has been misunderstood, because these words of the Prophet have not been duly weighed. Now, Paul applies these words most appropriately to his object; for he shews that the Corinthians are under the influence of a foolish and absurd admiration, and that they improperly aspire to those things from which they can derive no advantage; in short, that they are “like children, not in malice, but in knowledge and understanding;” that thus they voluntarily draw down on themselves the curse which the Prophet here threatens; and that the word of God becomes to them precept on precept, and they receive no more instruction from it than if a person were to bawl out to them in an unknown tongue. It is the height of madness to bring upon themselves, by idle affectation, that blindness and stupidity which the Lord threatens against obstinate and rebellious men. Paul therefore explains and renders more intelligible this statement made by the Prophet, for he shews that they who abuse the doctrine of salvation do not deserve to make progress in it in any way whatever.

We have seen a passage closely resembling it in which the Prophet compared his doctrine to “sealed letters.” (Isaiah 8:16) Afterwards we shall find that the Prophet compares it to a book that is “shut.” (Isaiah 29:11.) This takes place when, on account of the ingratitude of men, God takes from them judgment and sound understanding; so that, “seeing they do not see, and hearing they do not hear,” and thus are most justly punished. (Isaiah 6:9; Mark 4:12.) This ought to be carefully observed; for frequently we think that all is well with us, and are highly delighted with ourselves, because we continue to enjoy the word. But of what avail will it be to us, if it do not enlighten our understanding and regulate our hearts? We thus draw down upon ourselves a heavier judgment, and therefore we need a twofold grace; first, that God would shine on us by his word; and secondly, that he would open our understandings and dispose our hearts to obedience, otherwise we shall derive no more aid from the brilliancy of the gospel than blind men derive from the brightness of the sun. By this punishment, therefore, we are reminded that we must not abuse the word of God, but must look directly to the object which the Lord holds out to us in the word.

Note 226. {Bogus footnote}

They shall fall backward, and be broken and snared. At length he describes the destruction of those who are blind to this brightness of the word; for nothing remains for them but to be thrown down headlong, because they have departed from the right path, and therefore they must stumble and fall. He means that the fall will not be slight, for they shall be bruised by it. By the word snared he employs another metaphor, namely, that for all unbelievers “snares” are prepared, by which they shall be entangled and drawn to destruction. We had a similar sentiment on a former occasion, (Isaiah 8:15,) and expressed in nearly the same words; for there the Prophet speaks on the same subject, the blinding of the people, who by their obstinacy had provoked the wrath of God. He shews that they who go astray, in opposition to the word of God, are always very near destruction. Either they shall meet with stumbling blocks on which they shall “stumble,” or with snares by which they shall be “ensnared.” In short, it will be impossible that evil shall not befall those who do not keep the path which God has pointed out; for either they shall openly “fall and be bruised,” or through concealed traps they shall fall into a “snare.”

Note 227. {Bogus footnote}

14. Wherefore hear ye the word of the Lord. He goes on to address to them still stronger reproof, and at the same time mingles with it a consolation in order to encourage the hearts of the godly. While he threatens utter destruction against the wicked, he leaves for believers ground of consolation, by declaring that their salvation is dear and precious in the sight of God.

Ye scornful men. By this term he means men who are addicted to sophistry and deceit, who think that by jeers and cunning they can escape the judgment of God; for לוץ (lūtz) signifies to jeer or scorn. Now, he addresses not ordinary men, but rulers and governors, who, in governing the people, thought that they surpassed other men in sharpness and dexterity, but turned their acuteness to cunning, by which they acted hypocritically towards God himself, and therefore, in keen irony, he calls them “scorners;” as if he had said,

Note 228. {Bogus footnote}

“You think that you have enough of craftiness to mock God,
but you will not succeed in mocking him.” (Galatians 6:7.)

The Prophet’s chief and severest contest was with the nobles; for although all ranks were exceedingly corrupted, yet the nobles, being puffed up with a false belief of their own wisdom, were more obstinate than the rest. It has commonly been found, in almost every age, that the common people, though they are distinguished by unrestrained fierceness and violence, do not proceed to such a pitch of wickedness as nobles or courtiers, or other crafty men, who think that they excel others in ability and wisdom. The ministers of the word ought chiefly, therefore, to arm themselves against ingenious adversaries. None can be more destructive; for they not only of themselves do injury, but excite others to the same kind of scorn and wickedness, and frequently, through the estimation in which they are held, and the splendor of their reputation, they dazzle the common people who are less clear-sighted. It is a dreadful and monstrous thing when the governors of the Church not only are themselves blinded, but even blind others, and excite them to despise God, and ridicule godly doctrine, and taunt it by their jeers, and, in short, employ their utmost ingenuity for overturning religion; but in opposition to such persons we ought to encourage our hearts by the example of the Prophet, that we may not sink or lose heart in this contest. He shews us also the way in which we ought to treat such persons. We ought not to spend much time in teaching them, (for instruction would be of little use,) but must threaten them severely, and terrify them by the judgment of God.

Note 229. {Bogus footnote}

This people which is in Jerusalem. Their guilt is highly aggravated by the consideration that they inhabit the very sanctuary of God, and infect with their pollution God’s chosen people.

15. Because ye have said. The Prophet next assigns the reason why he called them “scorners;” it was because they had thrown off all fear of God. He likewise describes the manner in which they acted, by saying that they promised to themselves that they would escape punishment amidst all their crimes and enormities, and became the more daring, and, as if they had obtained greater liberty to pursue wicked courses, rushed forward without dread wherever their unruly passions carried them.

We have struck a league with death, and with hell have we made a compact. This is what he means by the league into which they had entered with death and the grave; for by despising and boldly ridiculing all God’s threatenings and chastisements, they thought that they were out of all danger. חזה (chōzĕh) means what he had formerly expressed by ברית, (bērīth,) for it is a repetition of the same statement. Literally it signifies seeing, and denotes what is conveyed by the French phrase, avoir intelligence, or by the English phrase, “to have a mutual understanding.” There appears to be also an implied contrast between prophetic visions and that deceitful craftiness on which veterans in wicked arts value themselves.

Note 230. {Bogus footnote}

We have made lies our refuge. It is certain that those cunning men never broke out into such boasting as to utter those offensive words, for that would have been childish and absurd. Besides, though they despised God and set at nought all his admonitions, they undoubtedly wished to be held in some estimation by the people, and would never have confessed that they “made lies their refuge;” but the Prophet looked at their feelings and aims, and not at their pretexts, and took into account their actions and dispositions, and not their words. Whoever, then, flatters himself and his vices, and fearlessly despises God’s threatenings, declares that he has “entered into a league with death,” which he does not at all dread, notwithstanding the Lord’s threatenings.

Note 231. {Bogus footnote}

The Prophet, therefore, reproves in general that carnal presumption by which men are led to forgetfulness of the judgment of God, and willingly deceive themselves, as if they could escape the arm of God: but chiefly he attacks Lucianists and censorious men, who place their wisdom in nothing else than in irreligious contempt of God; and the more eager they are to conceal their dishonor, the more earnestly does the Prophet expose them, as if he had dragged forth to the light, from a deep concealment, their cunning wiles, and as if he had said, “This is the dexterity, skill, and cunning of the wise men of this world, who are exposed on every hand to troubles and afflictions, and yet imagine that they are concealed and safe. They unquestionably deserve to seek salvation from falsehood, for they disregard God’s salvation, and despise and ridicule him.” Their tricks, and cunning, and imposture, are indeed concealed by them under plausible names, and they do not think that they are falsehoods; but the Prophet calls them by their proper names.

Note 232. {Bogus footnote}

When the overflowing scourge shall pass through. As to “the overflowing scourge,” the Prophet here includes two metaphors; for he compares the calamities and afflictions by which God chastises the transgressions of the world to a “scourge,” and then says, that they are so rapid and violent that they resemble a “flood.” Against those calamities, however severe and distressing, wicked men of this description think that they are fortified by lying and deceit, and hope that they shall be able to escape them, though they overflow far and wide over the whole world. They perceive the judgments of God, and the calamities to which men are exposed; but, because they do not observe the hand and providence of God, and ascribe everything that happens to fortune, they therefore seek to obtain such defences and safeguards as may drive such “scourges” away from them.