A17640:4706
A commentary upon the prophecy of Isaiah. By Mr. John Calvin. Whereunto are added four tables ... Translated out of French into English: by C.C.A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
OH that thou wouldest break!] The Hebrew particle, as I take it, comprehends a wish. For though it hath many significations, yet the scope of the text shows, that this agrees better to this place then any other. For the faithful here enter into a more ardent prayer; as often it falls out when in the sharpest afflictions, a set form of words, would want sufficient vehemency to express our desires. He saith, that God breaks the heavens, when he suddenly shows some memorable and rare sign of his power. And the reason of this manner of speech is not only in regard that men being in great distress, are wont to lift up their eyes to heaven, from whence they expect help; but because miracles also make way for them, by breaking the ordinary course of nature. Now it seems that God is shut up in heaven, whilst he neglects to succour us, and lets all things in the world to go at six and seven. For this cause then it is said, that he opens and breaks the heavens, when he gives us some sign of his presence at such a time as we judge him to be far remote from us. But these things are spoken according to our natural reason, as is also the clause, That thou wouldest come down: for what need is there that God should change his place? He applies himself thus to our weakness, that we might the better comprehend that which is said to us of him.
OH that thou vvouldest breake!] The Hebrew particle, as I take it, comprehends a wish. For though it hath many significations, yet the scope of the text shewes, that this agrees better to this place then any other. For the faithfull heere enter into a more ardent praier; as often it falles out when in the sharpest afflictiōs, a set forme of words, would want sufficient vehemencie to expresse our desires. He saith, that God breakes the heauens, when hee suddenly shewes some memorable and rare signe of his power. And the reason of this maner of speech is not onely in regard that men being in great distresse, are wont to lift vp their eies to heauen, from whence they expect helpe; but because miracles also make way for them, by breaking the ordinarie course of nature. Now it seemes that God is shut vp in heauen, whilest hee neglects to succour vs, and lets all things in the world to goe at six and seuen. For this cause then it is said, that he opens and breakes the heauens, vvhen he giues vs some signe of his presence at such a time as vve iudge him to be farre remote from vs. But these things are spoken according to our naturall reason, as is also the clause, That thou wouldest come downe: for what neede is there that God should change his place? Hee applies himselfe thus to our weakenesse, that we might the better comprehend that which is said to vs of him.
That the mountains would melt.] That is to say; Oh, cause thy Majesty and glory to appear in such wise, as the elements being astonished at the feeling thereof, might bow, to give way unto thee: as shall be declared more at large by and by.
That the mountaines vvould melt.] That is to say; Oh, cause thy Maiestie and glory to appeare in such wise, as the elements being astonished at the feeling thereof, might bow, to giue way vnto thee: as shall bee declared more at large by and by.
Vers. 2. As the melting fire burned, as the fire caused the waters to boil (that thou mightest declare thy name to thy adversaries) the people did tremble at thy presence. 3. When thou didst terrible things which we looked not for, thou camest down, and the mountains melted at thy presence.
Vers. 2. As the melting fire burned, as the fire caused the waters to boile (that thou mightest declare thy name to thy aduersaries) the people did tremble at thy presence. 3. When thou didst terrible things which wee looked not for, thou camest downe, and the mountaines melted at thy presence.
1We may read all this in the future tense, or in the subjunctive. As if he should say; Lord, if thou wouldest come down, the people would tremble at thy presence, thine adversaries would forthwith melt away. But I think it to be more native, as I have turned it: for it is very sure that the Prophet alludes here to Mount Sinai, Exod. 19.20. where the Lord manifested himself openly unto the people. Hence also it appears how unadvisedly this Chapter was distinguished, seeing the contents thereof is recited for the confirmation of the former wish, which should have been placed in the beginning. We have elsewhere seen, that when the Prophets mention the reliefs which God hath given to his people, they still bring in testimonies concerning the deliverance out of Egypt.2 And as oft as they speak of this history, they therewithal comprehend whatsoever benefits God bestowed upon his people: not only when he delivered them from under Pharaohs tyranny, and appeared unto them in ⟨p. 646⟩mount Sinai: but that also, when by the space of 40. years he furnished them in the desert with all things necessary; who having subdued and wasted their enemies, did put them in quiet possession of the land of Canaan. §1To be short, they comprehend all the §2testimonies, whereby in times past he showed himself gracious to his people; and terrible to their enemies.
1WEe may reade all this in the future tence, or in the subiunctiue. As if hee should say; Lord, if thou wouldest come downe, the people would tremble at thy presence, thine aduersaries would forthwith melt away. But I thinke it to be more natiue, as I haue turned it: for it is very sure that the Prophet alludes heere to Mount Sinai, Exod. 19.20. where the Lord manifested himselfe openly vnto the people. Hence also it appeares how vnaduisedly this Chapter was distinguished, seeing the contents thereof is recited for the confirmation of the former vvish, which should haue been placed in the beginning. We haue elsewhere seene, that when the Prophets mention the reliefes which God hath giuen to his people, they still bring in testimonies concerning the deliuerance out of Egypt.
The Prophet saith, that the fire made the waters to boil: in regard that contrary to their wont, fires and lightnings, were mingled with violent rains and tempests. As if he should have said, This fire (kindled by the Lord) was so fierce, that it melted all things, were they never so hard; and drunk up even the very waters.
The Prophet saith, that the fire made the vvaters to boile: in regard that contrarie to their wont, fires and lightnings, were mingled with violent raines and tempests. As if hee should haue said, This fire (kindled by the Lord) was so fierce, that it melted all things, were they neuer so hard; and drunke vp euen the very vvaters.
To this appertains that which is added touching the melting of the mountains, before his face. For he opened a way for his redeemed, even through the greatest incumbrances that they met withal. He saith also, that the Israelites saw things which they never looked for: in regard, that albeit God had advertised them, and had acquainted them with many experiments of his power; yet this terrible spectacle whereof, he speaks, greatly surmounted their capacities and understandings, yea, and all the reason of man.
To this appertaines that which is added touching the melting of the mountaines, before his face. For hee opened a way for his redeemed, euen thorow the greatest incumbrances that they met withall. Hee saith also, that the Israelites saw things which they neuer looked for: in regard, that albeit God had aduertised them, and had acquainted them with many experiments of his power; yet this terrible spectacle whereof, he speakes, greatly surmounted their capacities and vnderstandings, yea, and all the reason of man.
Vers. 4. For since the beginning of the world, they have not heard, nor understand with the ear, neither hath the eye seen another God besides thee, which doth so to him that waiteth for him.
Vers. 4. For since the beginning of the world, they haue not heard, nor vnderstand with the eare, neither hath the eie seene another God besides thee, which doth so to him that waiteth for him.
This verse confirms that which we have said before; namely, that the faithful desire nothing here which is strange and unheard of: but only that God would but show himself such a one towards them, as in times past he had done to their fathers; and that he would continue forth his liberality.
THis verse confirmes that which wee haue said before; namelie, that the faithfull desire nothing here which is strange and vnheard of: but only that God would but shew himselfe such a one towards them, as in times past he had done to their fathers; and that hee would continue foorth his liberalitie.
And withal, seeing it hath been his custom to succour his people, and to give them some assured testimonies of his presence; that he would not now discontinue the same for the time to come: that so his almighty power might still shine more and more. For you must note, that he so brings in the people praying unto God, that therewithal they should confirm their hope from the remembrance of the time past, and with the more boldness might have their recourse to the throne of grace.
And withall, seeing it hath been his custome to succor his people, and to giue them some assured testimonies of his presence; that he would not now discontinue the same for the time to come: that so his almightie power might still shine more and more. For you must note, that he so brings in the people praying vnto God, that therewithall they should confirme their hope from the remembrance of the time past, and with the more boldnesse might haue their recourse to the throne of grace.
The eye hath not seen.] Doubtless the Prophets meaning is to magnify Gods goodness by mentioning these so many benefits, which God in former times had bestowed upon his people. This manner of commendation also, is very high and excellent: when being ravished with admiration in regard thereof, he cries out, that there is no God but he. Likewise, that the things which God hath done for his peoples sake, were never heard of before.
The eie hath not seene.] Doubtlesse the Prophets meaning is to magnifie Gods goodnesse by mentioning these so many benefits, which God in former times had bestowed vpon his people. This manner of commendation also, is very high and excellent: when being rauished with admiration in regard thereof, he cries out, that there is no God but he. Likewise, that the things which God hath done for his peoples sake, were neuer heard of before.
But this may be read two ways; for the word God may be taken in the accusative, or in the vocative: O Lord, none but thou hast seen the things which thou hast done to those that wait for thee. But the other reading is more received; namely. They have never heard nor seen such a God. In this last reading the particle of similitude must be supplied; for without that, the sentence would be imperfect. No ear then hath heard, neither hath the eye seen such a God, as doth such things. And thus God is here separated from idols; from which the superstitious sort think they obtain all blessings: but they are only the devices of mans brain, which can neither do good nor hurt. Contrariwise, God deals forth his benefits of all sorts liberally to those that serve him.
But this may be read two waies; for the word God may be taken in the accusatiue, or in the vocatiue: O Lord, none but thou hast seene the things which thou hast done to those that wait for thee. But the other reading is more receiued; namely. They haue neuer heard nor seene such a God. In this last reading the particle of similitude must be supplied; for without that, the sentence would bee imperfect. No eare then hath heard, neither hath the eie seene such a God, as doth such things. And thus God is here separated from idols; from which the superstitious sort thinke they obtaine all blessings: but they are onely the deuices of mans braine, which can neither doe good nor hurt. Contrariwise, God deales foorth his benefits of all sorts liberallie to those that serue him.
It seems S. Paul expounds this place otherwise, Object. 1. Cor. 2.9. and applies it to another sense. Yea, he cites it in other terms: because he followed the Greek translation. The Apostles made no scruple touching this point, Ans. in regard they rather respected the sentences then the words: and thought it sufficient only to point out this place of Scripture unto the reader; whither they might resort to be satisfied touching the things which they taught. But where S. Paul seems to have added of his own, Neither hath it entered into the heart of man, the things which God hath prepared for them which love him: this he did, that his speech might be the better understood. For nothing is added which agrees not very well with the Prophets doctrine. And that we may the better perceive this agreement, we must consider his drift. In that place he disputes about the doctrine of the Gospel, which he shows doth far surpass all the reach of mans wit. Why so? Because it contains such a knowledge, as is contrary, and wonderfully far remote from the wisdom of the flesh. In a word, that it is an hidden wisdom. For which cause S.1 Paul worthily breaks forth into this admiration in weighing and pondering of the same. And our Prophet calling to mind these rare and famous works of God, Object. Ans. as one astonished cries out; that there was never such a thing heard of. So concerning this grace which surmounts all the rest, namely, when Christ is offered us in the Gospel, we may break forth after the same manner, and say, O Lord, the mercy which thou showest unto thy people, far surmounts all our reason. Neither eye, ear, hart, nor spirit, can attain to such an height. S. Paul then you see applies this place fitly to his disputation: neither doth he corrupt the Prophets sentence, when he exalts above all things in the world that excellent and peculiar grace which God hath bestowed upon his Church.
It seemes S. Paul expounds this place otherwise, Obiect. 1. Cor. 2.9. and applies it to another sense. Yea, he cites it in other termes: because hee followed the Greeke translation. The Apostles made no scruple touching this point, Ans. in regard they rather respected the sentences then the words: and thought it sufficient only to point out this place of Scripture vnto the reader; whither they might resort to be satisfied touching the things which they taught. But where S. Paul seemes to haue added of his owne, Neither hath it entred into the heart of man, the things which God hath prepared for them which loue him: this he did, that his speech might be the better vnderstood. For nothing is added which agrees not very well with the Prophets doctrine. And that wee may the better perceiue this agreement, wee must consider his drift. In that place hee disputes about the doctrine of the Gospell, which hee shewes doth farre surpasse all the reach of mans wit. Why so? Because it containes such a knowledge, as is contrarie, and wonderfullie farre remote from the wisdome of the flesh. In a word, that it is an hidden wisdome. For which cause S.
There yet remains another difficulty, namely, that the Apostle transfers that to spiritual benefits; which is here said of temporal. But we may affirm, that Isaiah simply respected the cause from whence these benefits of God issued, though he therewithal had an eye to the estate of this life present. For all the good things which God hath given us here below for the sustaining ⟨p. 647⟩and cherishing of our natural life, are so many testimonies unto us of that fatherly love which he bears us.1 And it is also the property of faith to ascend by visible benefits, to invisible graces. Thus then howsoever the Prophet seems to meddle only in matters touching their bodily deliverance, and other things appertaining to this life present: yet aims he therein at an higher mark, and especially respects those benefits which in particular manner belonged to the people of God.2 For what a sottishness were it, if whilst we enjoy benefits temporal, we should not by them mount up to the wellspring from which they flow; namely, from Gods mere love and mercy? Both good and bad do indifferently enjoy these common good things: but that particular favour wherewith he entertains us, appertains to none but to his household servants. Hence it is that we not only consider that which appears to our outward senses, but we forthwith ascend up to the very cause. Unto which point, though neither eye, nor ear can reach; that is, to comprehend therein the grace of adoption, by which the Lord protests that he will be our Father; yet he reveals this unto us by the witness of his holy Spirit.
There yet remaines another difficultie, namely, that the Apostle transferres that to spirituall benefits; which is here said of temporall. But we may affirme, that Isaiah simplie respected the cause from whence these benefits of God issued, though hee therewithall had an eie to the estate of this life present. For all the good things which God hath giuen vs here below for the sustaining ⟨p. 647⟩and cherishing of our naturall life, are so many testimonies vnto vs of that fatherly loue which he beares vs.1
