Isaiah 31:1-9 (2)

Isaiah 31:1-9 (2)

O children of Israel. In calling them by this name, he does not intend to shew them respect, but reproaches them for their ingratitude; for they were degenerate sons who had revolted from the faith and obedience of their fathers, and therefore this title contains an indirect reproach. Yet he means that the Lord had not forgotten the covenant which he made with their fathers, though they had departed widely from him by their treachery; for he declares, that he will acknowledge them to be “the children of Israel,” and will fulfill all that he promised to Abraham and the other patriarchs, if they return to him with all their heart.

Note 321. {Bogus footnote}

7. For in that day. He continues the subject which he began in the former verse. Yet there is this difference, that in the former verse he exhorted to repentance, but now he points out the fruits of repentance, which, we know, is the customary way of teaching in Scripture; for, since repentance is concealed within us, and has its root in the heart, it must be made known by the practical result, and by works, as “a tree shews by its fruits” (Matthew 7:17) its inherent goodness; and therefore he points out repentance by works which are the fruit of it.

Note 322. {Bogus footnote}

Shall cast away the idols. When he speaks of “idols” only, it is by a figure of speech frequently employed in Scripture, in which a part is taken for the whole; for the Prophet undoubtedly intended to speak of the whole of man’s conversion, but, as it would have been tedious to enumerate all the kinds, under one of them he includes all the rest. Now, the beginning of repentance is the change of the heart; and next we must come to outward fruits, that is, to works. Above all, we must observe the object which the Prophet had in view in discoursing about repentance. It was because the Lord had promised salvation near at hand; and, that they might be capable of it, he exhorts them to repentance. Hence it ought to be observed that, when we persevere in being wicked, we resist God by our wickedness, and thus restrain his grace from assisting us; and, therefore, that the way may be open for God’s assistance, he demands that we shall repent.

He calls them The idols of his silver and the idols of his gold, because, as we have formerly seen, they who sincerely repent are affected by deep grief for their sin, so that the traces of their superstitions, which are stamped with the highest dishonor of God, cannot be beheld by them without the greatest horror. On this account they abhor them, and do not dread the loss of “gold or silver,” to testify their conversion and their faith; for he who has sincerely renounced superstitions does not spare any expense in order to possess the pure worship of God. This is what the Prophet intended to express by calling them “gold and silver” rather than wood and stone. However excellent anything may be, the loss of it is a happy event when we are cleansed from such base and abominable pollutions. Those who retain them, though they profess to be Christians, shew that they are still involved in the remains of superstition; and hence it is evident that their hearts are not truly or completely reformed. In this matter we must listen to none of the excuses which we frequently hear from the lips of hypocrites, who cannot absolutely renounce idolatry, “What could I do? How could I live? I am aware that this revenue, this ‘gold,’ is detestable in the sight of God, because it arises from idolatry; but in some way or other my life must be supported.” Away with such fooleries! say I; for where the conversion of the heart is real, that which cannot be retained without insulting or dishonoring God is instantly thrown away.

Note 323. {Bogus footnote}

Which your own hands have made. The Prophet urges them to make a more full acknowledgment of their sin; for, when men are accused, they generally throw the blame on some other person, and do not willingly allow it to fall on themselves, or acknowledge that it is chargeable upon them; in like manner as the common people willingly accuse the priests, but no man is willing to acknowledge his own guilt. The Prophet therefore bids them look to “their own hands,” that they may know that they have committed so great a crime. He reminds them, at the same time, how grossly they have been deceived by their unbelief in making gods to themselves; and hence we ought to conclude that God rejects everything that is of our contrivance, and that he cannot accept as good that worship which has originated with ourselves.

I consider חאט, (chēt,) sin, to be a noun; as if he had said, “Whenever you behold idols, behold your guilt; acknowledge the proofs of your treachery and revolt; and if you are truly converted to God, shew it practically, that is, by throwing away idols and bidding adieu to superstitions; for this is the true fruit of conversion.”

Note 324. {Bogus footnote}

8. Then the Assyrian. The copulative ו (vau) is better translated as an adverb of time: “Then the Assyrian shall fall down;” that is, “When you shall have turned to the Lord, and when your life shall testify a sincere repentance, then the enemy shall fall down;” for, as the Lord raised up the Assyrian to punish the Jews for their crimes, and especially for idolatry, so he promises that the Assyrians shall be brought down, when they shall have ceased to sin and worship idols. Hence he informs us, that our obstinacy is the reason why the Lord adds evil to evil, and doubles his strokes, and pursues us more and more; for we continually supply fresh materials to inflame his vengeance against us more and more. If therefore we wish that God’s chastisements should be less severe, if we wish that the enemies should fall to the ground and perish, let us endeavor to be reconciled to him by repentance; for he will speedily put an end to the chastisement, and will take away from enemies strength and power to injure us.

By the sword not of a man. The Prophet means that the deliverance of the Church is God’s own work, that the Jews may know that, although no earthly power is visible, God’s secret power is sufficient to deliver them. If therefore enemies are subdued, if their rage is restrained, let us know that it proceedeth from the Lord. By various methods, indeed, he represses the force and violence of wicked men, but by his own hand alone he delivers his Church; for, while the Lord makes use of human means, he preserves his own people miraculously and by extraordinary methods, which may be seen to have happened since the beginning of the world, and which we may even now behold, if we are not blind. And yet this does not hinder the Lord from employing his servants to deliver the Church; but he employs them in such a manner that his own hand is peculiarly and illustriously displayed in it.

Note 325. {Bogus footnote}

We know that this prediction of Isaiah was fulfilled when the Assyrian army was destroyed, and Sennacherib was put to flight; for “not by the arm of man” was he destroyed, but the Lord displayed his power, that it might be known that he alone is the deliverer of his Church. (2 Kings 19:35; Isaiah 37:36.) By delivering Jerusalem at that time from the siege, God thus exhibited, as in a picture, spiritual redemption. He alone, therefore, will destroy our spiritual enemies. In vain shall we resort to other aids or remedies, or rely on our own strength, which is nothing; but let us have the direction and assistance of God, and we shall come off victorious.

And his young men shall melt away. He means that the power of the Lord displayed against the Assyrians will be so great that the hearts of young men, who in other circumstances are wont to be fierce, shall be altogether softened and melt like wax; for young men, having less experience than old men, are on that account more fierce and impetuous. God will easily restrain such fierceness, when he shall determine to deliver his people from the hands of their enemies. For this reason Isaiah has especially mentioned “young men;” as if he had said, “the very flower or strength.”

Note 326. {Bogus footnote}

9. He shall pass to his stronghold for fear. He now speaks of Sennacherib himself, who, trembling, shall betake himself in base and shameful flight to his “stronghold” or fortress, Nineveh, as to his nest. (2 Kings 19:36.) The Prophet adds that “his princes,” or military officers, whose duty it is to encourage the rest of the soldiers, will be so timid that they shall not venture to join the ranks or await the battle, but shall “flee away from the standard.”

Note 327. {Bogus footnote}

Saith Jehovah, who hath a fire in Zion. At length he declares that he is God’s herald in making this proclamation, that the Jews may not, as they are accustomed to do, dispute or hesitate as to the accomplishment of it, or afterwards forget so great a blessing, and ascribe it to fortune. If we read, as some do, Whose fire is in Zion, the meaning will be, that God has abundance of fiery power to consume his enemies. But I think that the relative אשר (ăshĕr) is redundant, or that it should be rendered in the nominative case, “Who shall be to him a fire;” for God is justly called “a fire,” in reference to the Assyrians, whom he will consume.

When the Prophet calls him “a fire,” some consider it to refer to sacrifices; but such an interpretation appears to me to be feeble and unnatural. I have no doubt that he says either that “the Lord has a fire” to consume the Assyrian, or that “God himself is a fire,” and that he thus makes an implied comparison of the Assyrian to straw or chaff. He says that this “fire” is kindled and kept alive “in Zion and Jerusalem,” that is, in the midst of his people, in order to intimate that the persecution of the Church of God by wicked men shall not pass unpunished; for they shall one day feel that he is their Judge, and shall know by experience that he assists his people, who thought that they had been left without all assistance.

In a word, against wicked men, who have maintained unceasing hostility against the Church, vengeance is prepared; and the Lord will not only avenge himself, but will also avenge his people. Let us therefore enjoy this consolation; and though it may appear as if we were defenceless and exposed to every danger, yet let us be fully convinced that the Lord will be “a fire” to our adversaries.