Commentary upon the Prophecy of Isaiah

The Prophet doth again repeat the open blasphemies which the Assyrian would disgorge; for he attributes all the victories which he obtained to his wisdom and power. By the strength of his hand, he means his armed soldiers gathered out of divers nations; but withal he brags also, to have been a valiant king: and this is the custom of these vain braggers, to attribute all that to themselves which is done in their name; although they in the mean while give themselves to feasting and ease under the shadow. Afterwards he boasts of his wisdom and wariness, as we commonly say,¹ I have been very discreet and expert. And no doubt but he adorns his frauds and deceits with the title of honesty, wherewith yet he had circumvented his neighbours. For behold the craft and cunning of Kings and Princes, even to trouble §1and vex the Country by indirect means, to §2seek pretence of laws, to sow discords, and §3lastly, to mingle heaven and earth together (as they speak) by their practises.

THe Prophet doth againe repeat the open blasphemies which the Assyrian would disgorge; for he attributes all the victories which he obteined to his wisdome and power. By the strength of his hand, he meanes his armed souldiers gathered out of diuers nations; but withall he brags also, to haue beene a valiant king: and this is the custome of these vaine braggers, to attribute all that to themselues which is done in their name; although they in the meane while giue themselues to feasting and ease vnder the shadow. Afterwards he boasts of his wisdome and warinesse, as we commonly say,¹ I haue been very discreet and expert. And no doubt but he adornes his fraudes and deceits with the title of honestie, wherewith yet hee had circumuented his neighbours. For behold the craft and cunning of Kings and Princes, euen to trouble §1and vex the Countrie by indirect meanes, to §2seeke pretence of lawes, to sow discords, and §3lastlie, to mingle heauen and earth together (as they speake) by their practises.

1. 1I'ay esté bien entendu & expert.

When he saith, I have removed the borders of the people, it is as much to say, I have stretched out the bounds of my government, and have added other countries to mine own, so as there is no bound nor distinction. As if we should say, that the French King hath taken away the limits of Brittany, Burgundy, Aquitaine, Provence, and other regions, in joining them to his kingdom. He adds also, that no treasures lay so secret and hidden which he discovered not, & got to himself: as if he should say, By my wisdom I have drawn all nations round about into my nets; I have emptied their treasures; and griped all that was hid into mine hands.

When he saith, I haue remoued the borders of the people, it is as much to say, I haue stretched out the bounds of my gouernment, and haue added other countries to mine owne, so as there is no bound nor distinction. As if we should say, that the French King hath taken away the limits of Brittanie, Burgonie, Aquitaine, Prouence, and other regions, in ioyning them to his kingdome. He addes also, that no treasures lay so secret and hidden which he discouered not, & got to himselfe: as if he should say, By my wisdome I haue drawne all nations round about into my nets; I haue emptied their treasures; and griped all that was hid into mine hands.

Vers. 14. And mine hand hath found as a nest the riches of the people, and as one gathereth eggs that are left, so have I gathered all the earth, and there was none to move the wing, nor to open the mouth, or to whisper.

Vers. 14. And mine hand hath found as a nest the riches of the people, and as one gathereth egges that are left, so haue I gathered all the earth, and there was none to mooue the wing, nor to open the mouth, or to whisper.

HE further adds, that it was no hard matter with him to overcome Kings, and lay their riches on an heap: and he makes this the more plain by a similitude;¹ as if he should say, If a man should seek a nest and find the birds gone, he may take the eggs away without any difficulty. For if the birds sit upon their eggs (as they have a natural affection to keep their nests) either they will fly upon him that would take them away, and peck at him with their bills, or else they would endeavour to drive him away by hissings and shrill cryings. But this Tyrant boasts that there was no body durst so much as open his mouth against him, and that by means thereof he conquered all kingdoms without any great ado; and therefore he attributes all these things to his wisdom, acknowledging no providence of God at all. Now the Prophet hath set forth these brags of set purpose, and that even by the mouth of the Tyrant himself, to the end he might show that these boastings of his were so many bellows (as it were) to kindle the wrath of God. For if such a proud caitiff were not to be borne with among men, how much less can the Lord suffer or endure such an one?

HE further addes, that it was no hard matter with him to ouercome Kings, and lay their riches on an heape: and he makes this ye more plaine by a similitude;¹ as if he should say, If a man should seeke a nest and finde the birds gone, he may take the egges away without any difficultie. For if the birds sit vpon their egges (as they haue a naturall affection to keepe their nests) either they wil flie vpon him that would take them away, and peck at him with their billes, or else they would indeuour to driue him away by hissings and shrill cryings. But this Tyrant boasts that there was no bodie durst so much as open his mouth against him, and that by meanes thereof he conquered all kingdomes without any great adoe; and therefore he attributes all these things to his wisdome, acknowledging no prouidence of God at all. Now the Prophet hath set forth these brags of set purpose, and that euen by the mouth of the Tyrant himselfe, to the end he might shew that these boastings of his were so many bellowes (as it were) to kindle the wrath of God. For if such a proud caytiue were not to be borne with among men, how much lesse can the Lord suffer or endure such an one?

1. 1Simile.

Vers. 15. Shall the axe boast it self against him that heweth therewith? or shall the saw exalt it self against him that moveth it? as if the rod should lift up it self against him that taketh it up, or the staff should exalt it self, as if it were no wood.

Vers. 15. Shall the axe boast it selfe against him that heweth therewith? or shall the saw exalt it selfe against him that moueth it? as if the rod should lift vp it selfe against him that taketh it vp, or the staffe should exalt it selfe, as if it were no wood.

Here the Lord doth more apparently deride the folly of this outrageous Assyrian, by which he promiseth unto himself mountains and wonders. For saith the Lord, it is all one, as if the axe or hammer should despise the hand that holds it, and should brag of their nimbleness: whereas it appears well enough that these are but dead instruments, without any proper moving. But before we further expound the sentence at large, I will touch something briefly as concerning the Prophets words. The second member of the verse is somewhat obscure. True it is that the sentence is plain, but there is some ambiguity in the manner of speech, which also causeth great diversity among the expositors. All things being well weighed then, me thinks the sense which I have given sorts best with the text. What? Were it not a monstrous spectacle, if the staff should exalt it self against him that takes it up, as if it were no wood? For the particle ••th often signifies as much as Against; and the Copulative Vau is also often superfluous. And thus we shall have a clear exposition, and such a one as agrees with the Prophets meaning. Heretofore he reproached the king of Ashur because he attributed the victories which he obtained to his counsels and forces: but now he saith, that herein this Tyrant exalted himself against God, neither more nor less then ⟨p. 121⟩if the axe despising the hand that ruled it, should appropriate the praise due to the workman unto it self; or that a staff should rise up against him that handleth it, as if it were some other thing then wood; which yet is dead and without strength. Whence we may know that men exalt themselves against God, when they attribute unto themselves more then is meet, and that they war not so much with men like themselves, as with the Lord himself. Let us then reject these proud speeches so full of blasphemies, as; I have done this by my power; I have directed this by my wisdom; I have brought such a thing to pass by my industry. For the Lord is a jealous God, Exod. 20.5. and cannot abide to give his glory to another: Isaiah 42.8.

HEre the Lord doth more apparantlie deride the follie of this outragious Assyrian, by which hee promiseth vnto himselfe mountaines and wonders. For saith the Lord, it is all one, as if the axe or hammer should despise the hand that holds it, and should brag of their nimblenes: whereas it appeares well enough that these are but dead instruments, without any proper mouing. But before wee further expound the sentence at large, I will touch something brieflie as concerning the Prophets words. The second member of the verse is somewhat obscure. True it is that the sentence is plaine, but there is some ambiguitie in the maner of speech, which also causeth great diuersitie among the expositors. All things being well weyed then, me thinks the sense which I haue giuen sorts best with the text. What? Were it not a monstrous spectacle, if ye staffe should exalt it selfe against him that takes it vp, as if it vvere no vvood? For the particle ••th often signifies as much as Against; and the Copulatiue Vau is also often superfluous. And thus we shall haue a cleare exposition, and such a one as agrees with the Prophets meaning. Heretofore he reproched the king of Ashur because he attributed the victories which he obteined to his counsels and forces: but now he saith, that herein this Tyrant exalted himselfe against God, neither more nor lesse then ⟨p. 121⟩if the axe despising the hand that ruled it, should appropriate the praise due to the workeman vnto it selfe; or that a staffe should rise vp against him that handleth it, as if it were some other thing then wood; which yet is dead and without strength. Whence wee may know that men exalt themselues against God, when they attribute vnto themselues more then is meete, and that they war not so much with men like themselues, as with the Lord himselfe. Let vs then reiect these proud speeches so full of blasphemies, as; I haue done this by my power; I haue directed this by my wisedome; I haue brought such a thing to passe by my industrie. For the Lord is a iealovs God, Exod. 20.5. and cannot abide to giue his glory to another: Isaiah 42.8.

Now let us observe these comparisons, whereby he likeneth men to instruments. But first of all we must not refer this to the providence of God in general, by which all creatures are ordered and governed; as some do: who confess indeed, that all are moved of God because they can neither will nor choose: but they add, that every creature is moved according to his natural instinct; as the Sun, the Moon, the heavens, and such like things. Thus they imagine that man is carried hither and thither by his own will and free choice; because God doth nothing else but continue the power which he gave at the beginning. Now their error tends hereunto, that the frame of the whole world is indeed sustained by the hand of God; yet so, that it is not needful the particular movings should be ordered by his providence. And thus they attribute unto God the office to send rain and fair weather, in as much as he is the creator of nature: and yet nevertheless, that God commands nothing; but the rain is engendered of the vapours; and fair weather proceeds from some other natural causes. Now this confused government which they leave unto God, is scarcely the one thousand part of the dominion which he attributes to himself. Isaiah therefore rightly establisheth him as president over all actions, so as he disposeth of men according as it pleaseth him best, no less then if they were rods in his hand. He bows their counsels, ordereth their enterprises, and moderates their actions; to the end we might know that all things depend upon his providence, and not upon the appetite of the wicked.

Now let vs obserue these comparisons, whereby he likeneth men to instruments. But first of all we must not referre this to the prouidence of God in general, by which all creatures are ordered and gouerned; as some doe: who confesse indeede, that all are moued of God because they can neither will nor chuse: but they adde, that euery creature is moued according to his naturall instinct; as the Sun, the Moone, the heauens, and such like things. Thus they imagine that man is carried hither and thither by his owne will and free choice; because God doth nothing else but continue the power which hee gaue at the beginning. Now their errour tends hereunto, that the frame of the whole world is indeed sustained by the hand of God; yet so, that it is not needful ye particular mouings shold be ordered by his prouidence. And thus they attribute vnto God the office to send raine and faire weather, in as much as hee is the creator of nature: and yet neuerthelesse, that God commands nothing; but the raine is ingendred of the vapors; and faire weather proceedes from some other naturall causes. Now this confused gouernement which they leaue vnto God, is scarcely the one thousand part of the dominion which he attributes to himselfe. Isaiah therefore rightly establisheth him as president ouer all actions, so as hee disposeth of men according as it pleaseth him best, no lesse then if they were rods in his hand. He bowes their counsels, ordereth their enterprises, and moderates their actions; to the end wee might know that all things depend vpon his prouidence, and not vpon the appetite of the wicked.

Object. Yet they reply, that there is no reason wherefore men should be thus called axes and swords; and that in the mean while their will, judgement, and whatsoever else that distinguisheth them from beasts, should be taken away from them; so as of men we should make trunks of wood or stones. Ans. But the answer is ready: for although God compares men to stones, it follows not thereupon that they should be altogether like them. For that which is like, is not the same, but agrees in some point. For although a staff cannot move it self hither and thither, yet notwithstanding is fit to give blows: so the wicked have something in nature, and yet can they turn themselves neither one way nor other further then they be still guided by the providence and secret counsel of God. Thus this fitting or agreement of things, hindereth not that the whole action should not be attributed to God only.

Obiect. Yet they reply, that there is no reason wherefore men should bee thus called axes and swords; and that in the meane while their will, iudgement, and whatsoeuer else that distinguisheth them from beasts, should be taken away from them; so as of men we should make trunkes of wood or stones. Ans. But the answer is ready: for although God compares men to stones, it followes not therupon that they should be altogether like them. For that which is like, is not the same, but agrees in some point. For although a staffe cannot moue it selfe hither and thither, yet notwithstanding is fit to giue blowes: so the wicked haue something in nature, and yet can they turne themselues neither one way nor other further then they be still guided by the prouidence and secret counsell of God. Thus this fitting or agreement of things, hindereth not that the whole action should not be attributed to God onely.

But it is very far from the purpose that some do here move that question touching the will of man. For although God be said to hold the counsels of men in his hand, and turns their enterprises and executions to what end it pleaseth him; doth it therefore follow that they consult not, or cease to devise this or that? For we must not here imagine any constrained will, as if God drew men whether they would or no: but he rules all their movings by a wonderful and an incomprehensible manner; yet so as their own will remains unto them still. Now Isaiah teacheth chiefly in this place, that all the endeavours of men are vain, if the Lord give not an issue unto them: and therefore that the King of Ashur could have done nothing, what enterprise soever he had taken in hand, if God had not given him his victories. In regard whereof, he hath no cause to attribute the praise of those things to himself, which he obtained not but by the means of God. And this is it which he confirms by another similitude, when he saith, that the lifting up of the staff, comes not from the nature of wood, but from the will of him which handleth it.

But it is very farre from the purpose that some doe heere moue that question touching the will of man. For although God be said to hold the counsels of men in his hand, and turnes their enterprises and executions to what end it pleaseth him; doth it therefore follow that they consult not, or cease to deuise this or that? For wee must not here imagine any constrained will, as if God drew men whether they would or no: but hee rules all their mouings by a wonderfull and an incomprehensible manner; yet so as their owne will remaines vnto them still. Now Isaiah teacheth chiefly in this place, that all the indeuours of men are vaine, if the Lord giue not an issue vnto them: and therefore that the King of Ashur could haue done nothing, what enterprise soeuer hee had taken in hand, if God had not giuen him his victories. In regard whereof, hee hath no cause to attribute the praise of those things to himselfe, which hee obtained not but by the meanes of God. And this is it which hee confirmes by another similitude, when hee saith, that the lifting vp of the staffe, comes not from the nature of wood, but from the will of him which handleth it.

Vers. 16. Therefore shall the Lord God of hosts send among his fat men leanness, and under his glory shall he kindle a burning, like the burning of fire.

Vers. 16. Therefore shall the Lord God of hostes send among his fat men leannes, and vnder his glory shall he kindle a burning, like the burning of fire.

HE goes on still with the former doctrine, signifying that God will show the Assyrian how he hath lifted up himself too too much, and that he will bring that his arrogancy down to the ground, wherein he foolishly pleased himself. For in as much as he put his trust in his forces, and in the multitude of his munition, Isaiah declares that God will take all this away from him; and this under the similitude of fat and lean. For by this word fat, he signifies as well riches, as strength of war: and by the word lean, the want and need of these things, wherein the Assyrian trusted too much: as if he should say, The Lord will cause all the fat and well fed things of the Assyrian to wax lean. It is no new thing to compare prosperity unto fatness: for even as horses that are overmuch pampered, become proud, so as they are ready to cast their rider, or wince and fling with their heels if any offer to come near them: so abundance makes men become wild and cruel, insomuch that a man cannot master them but by bringing down their flesh.

HE goes on still with the former doctrine, signifying that God will shew the Assyrian how hee hath lifted vp himselfe too too much, and that hee will bring that his arrogancy downe to the ground, wherein he foolishly pleased himselfe. For in as much as hee put his trust in his forces, and in the multitude of his munition, Isaiah declares that God will take all this away from him; and this vnder the similitude of fat and leane. For by this word fat, hee signifies as well riches, as strength of warre: and by the word leane, the want and neede of these things, wherein the Assyrian trusted too much: as if he should say, The Lord will cause all the fat and well fed things of the Assyrian to waxe leane. It is no new thing to compare prosperitie vnto fatnesse: for euen as horses that are ouermuch pampered, become proud, so as they are readie to cast their rider, or wince and fling with their heeles if any offer to come neere them: so abundance makes men become wild and cruell, insomuch that a man cannot master them but by bringing downe their flesh.

The other similitude is yet more proper, to wit, that the fire shall be kindled under his glory: for his meaning is, that by how much the more his felicity increased, the hotter should the flame be which should consume it. And therein also he shows, that the Assyrian shall ⟨p. 112⟩be utterly brought to nothing, even as if one should pluck up a tree by the roots, or should race an house to the very foundation. For if a man should only lop off the branches of a tree, it would easily bring forth other branches: or if the roof of an house were only burned, all the other parts would remain safe and sound. He leaveth nothing then to the Assyrian, but affirms that he shall be utterly consumed. By this word As, or like, which imports a similitude, he fitly shows, that the flame shall be such that it shall consume all the glory of the Assyrian.

The other similitude is yet more proper, to wit, that the fire shall be kindled vnder his glorie: for his meaning is, that by how much the more his felicitie increased, the hotter should the flame bee which should consume it. And therein also he shewes, that the Assyrian shall ⟨p. 112⟩be vtterly brought to nothing, euen as if one should plucke vp a tree by the rootes, or should race an house to the very foundation. For if a man should onely loppe off the branches of a tree, it would easilie bring forth other branches: or if the roofe of an house were onely burned, all the other parts would remaine safe and sound. He leaueth nothing then to the Assyrian, but affirmes that hee shall be vtterly consumed. By this word As, or like, which imports a similitude, hee fitly shewes, that the flame shall bee such that it shall consume all the glorie of the Assyrian.