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17. incline thine ear, O Jehovah. From these words we conclude how great was the perplexity of Hezekiah; for the earnestness that pervades the prayer breathes an amazing power of anguish, so that it is easily seen that he had a struggle attended by uncommon difficulty to escape from the temptation. Though his warmth in prayer shews the strength and eminence of his faith, yet at the same time it exhibits, as in a mirror, the stormy passions. Whenever we shall be called to sustain such contests, let us learn by the example of the pious king to combat our passions by everything that is fitted to strengthen our faith, so that the very disturbance may conduct us to safety and peace, and that we may not be terrified by a conviction of our weakness, if at any time we shall be powerfully assailed by fear and perplexity. It is, indeed, the will of the Lord that we shall toil hard, and sweat and shiver; for we must not expect to gain the victory while we repose in indolence, but after diversified contests he promises to us a prosperous issue, which he will undoubtedly grant.

But why does Hezekiah demand that God should listen? Does he think float he is asleep or does not hear? By no means; but in a matter of such difficulty we frequently speak in such a manner as if we thought that God was absent or did not attend to our afflictions. He shews that he was oppressed by so great perplexity that he almost thought that God had forsaken him; that is, according to the eyes of the flesh; for if he had not by the eyes of faith beheld God as present, he would have lost courage.

Open thine eyes, O Jehovah, and see. It is as if Hezekiah had prayed that the assistance of God, which he had long kept in his heart committed to the guardianship of hope, would be actually and publicly manifested; and therefore he prays that Jehovah would “open his eyes and see;” that is, would shew that he cares about these matters. Hezekiah shews plainly what was the subject about which he was most anxious, namely, that God would revenge the insults offered to him; for although he was deeply affected by anxiety about his kingdom and people, yet he set a higher value on the glory of God than on all other sources of uneasiness. The advancement of that glory ought, indeed, above all things, to move and impress our hearts, and the more especially because we know that it is closely connected with our salvation.

Thus Hezekiah here represents this tyrant as an enemy of God, who dishonors him by reproaches and curses because Jerusalem glories in his name and protection, and concludes that God cannot forsake the city which he hath undertaken to defend, without at the same time abandoning his own name. Since, therefore, God in his infinite goodness chooses to connect our salvation with his glory, we ought to lay held on those promises for the purpose of strengthening our hearts, that although the wicked, while they reproach God and pour and vomit out the venom of their breast, harden themselves in the vain hope that they shall not be punished, still there will not be a syllable which the Lord does not hear, and which he does not at length call to account.

18. and 19. Truly, O Jehovah. Here Hezekiah begins to distinguish between the false gods and the true God, which we also ought to do very carefully. Wicked men, who have no light, indulge in some confused imaginations about God, which quickly pass away, so that they think that there is no God, or care nothing about him. ⁵³⁵³     “Encor qu’il y en air un.” “Though there be a God.” But God does not wish that his people shall be moved by a slight and passing opinion, but that he shall be acknowledged by them as the true God, who drives away all superstitions by the brightness of his power. ⁵⁴⁵⁴     “Dechassant par la splendeur de sa vertu toutes tenebres d’ignorance.” “Who drives away by the brightness of his power all the darkness of ignorance.” It is not; enough, therefore, that we believe in something which heathens imagine to be a deity, but we must believe in God in such a manner as to distinguish him from pretended gods, and to separate truth from falsehood; and, indeed, when he has once shone into our hearts, those false religions which formerly occupied our minds immediately give way.

This doctrine ought to be the more carefully held, because many persons rest satisfied with dark speculations, and think that it is enough if they acknowledge some deity. They evidently do not know whether they ought to worship the God of the Mahometans or of the Jews; and fly in the air, so that, as the saying is, they neither touch heaven nor earth. Nothing can be more destructive than this imagination; for it mingles and confounds idols with God, whose majesty does not hold its due rank if it does not reign in solitary grandeur over the ruins of all the false gods. Thus the beginning of true piety is, that from the whole multitude of false gods we shall wisely distinguish that one God to whom we ought to be entirely devoted.

For they are not gods, but the work of the hands of man, wood and stone. By two arguments Hezekiah shews that “they were not gods;” first, because they consisted of matter, ⁵⁵⁵⁵     “D’autant qu’ils estoyent de matire corruptible.” “Because they were of corruptible matter.” and secondly, because they were formed by the hands of men. Nothing can be more absurd than for a man to assume the right to create a god, not only because he had a beginning, while God is eternal, but because not even for a single moment does he subsist by his own power. Let the whole world collect all its strength into a single man, ⁵⁶⁵⁶     “En un seul homme.” he will not even be able to create a fica. What presumption is it, therefore, that every mortal man shall make for himself either one god or many! ⁵⁷⁵⁷     “Quel orgueil estce donc que le premier qui voudra mettre la main a la besogne se face autant de dieux que bon luy semblera!” “What presumption is it then that whoever shall first put his hand to the work shall make as many gods as he thinks proper!” Since, therefore, there is nothing in us but what is frail and fading, we shall never be able to produce a deity.

Besides, it is in the highest degree absurd to attempt, as an exercise of skill, to frame some deity out of matter which is corruptible and devoid of feeling, as if “wood or stone,” whenever it received a shape, began to be a god. In this manner, therefore, all the superstitions that men have ever invented are speedily overturned; for the existence of those gods can be found nowhere but in their own brains, and, indeed, all that they have of themselves contrived is condemned as empty and false.

20. And now, O Jehovah our God. At the conclusion of his prayer, the pious king now rises above that fear with which he had struggled; for the aids by which he had hitherto fortified himself undoubtedly encouraged him boldly to add this short clause. Although God does not always deliver his people from temporal evils, yet as he had promised that he would be the protector of the city, Hezekiah could firmly believe that all the efforts of that wicked tyrant, which were directed to the destruction of that city, would be fruitless.

May know that thou alone art Jehovah. When he pleads it as an argument with God that the deliverance of the city will be an occasion of promoting his glory, we conclude that nothing is more desirable than to make his name glorious in every possible way; and this is even the chief design of our salvation, from which we are not at liberty to depart, if we desire that God should be gracious to us. Hence we conelude that those men are unworthy of his assistance, who, satisfied with their own salvation, disregard or forget the reason why God chooses to preserve them. Not only do they dishonor God by this ingratitude, but they likewise inflict grievous injury on themselves, by separating those things which God had joined; for in saving his people he glorifies his name, which must be, as we have already said, our highest consolation. Besides, Hezekiah does not only desire that the God of Israel shall hold a certain rank, but that all idols shall be abolished, and that he shall reign alone; for at that time many idolaters would have allowed him to be worshipped along with others, but, since he does not admit companions, every deity framed by the hand of man must be destroyed, that He may hold the undivided sovereignty.

21. Then Isaiah sent to Hezekiah. This shews the result of the prayer; for, as soon as matters have come to an extremity, God suddenly holds out his hand to assist the pious king by the Prophet Isaiah. (2 Kings 19:20.) Not that he immediately stretches out his arm to drive away the enemies, but he promises deliverance by the mouth of the Prophet, and thus calls even now into exercise the faith of his servant. Isaiah undoubtedly could not of himself render any assistance, and therefore it would have been foolish for him to promise this or that, if Hezekiah had not been convinced that God had sent him. Thus, until God should give a manifestation of his power, he rested satisfied with this consolation.

Thus saith Jehovah the God of Israel. Here we are taught that we ought always to ask at the mouth of God, if we wish to obtain any alleviation in our anxieties and distresses; for if we reject the doctrine which he communicates to us by the hand of faithful teachers, we are utterly unworthy of receiving any consolation. Fed and nourished by it, we ought to make continual progress, and to seek from it new confirmations, that new remedies may be constantly found for new distresses, and that we may never be destitute of consolation even amidst the sharpest afflictions; for even they whose resources and means of defense are most extensive cannot be too abundantly supplied with this doctrine. In Hezekiah a striking instance of faith and steadfastness is here exhibited; and yet the Lord does not merely comfort him once or only by a single prophecy, but confirms him by many prophecies, in order that we, who are far removed from such steadfastness, may know that we need many and various aids, to give uninterrupted support to our faith.

Since thou hast prayed to me. In the sacred history (2 Kings 19:20) the word I have heard, is used; and consequently in that passage אשר (asher) is a relative pronoun; but here, as in many other passages, it is introduced either for the sake of explanation or in assigning a reason. ⁵⁸⁵⁸     That is, it means either since or because. — Ed. To supply the word I have heard, as some commentators do, is harsh and unnatural; and the sentence flows on in unbroken connection, when God declares that he grants it as an answer to the prayers of Hezekiah, that he will frustrate all the efforts of the tyrant, and restrain his violence and rage; as if he had said, that God’s answer corresponded to the prayers of the pious king. And, indeed, whoever addresses prayers to him will at length experience how ready he is to answer; but very frequently he is silent, and offers no consolation from his word, because amidst our distresses we are dumb.

Concerning Sennacherib king of Assyria. The prediction amounts to this, that there is no reason why Hezekiah, under a consciousness of destitution and weakness, should faint or despair, when he sees the insolence of this haughty tyrant; because God will interpose between them. Sennacherib having offered those insults to the wretched Jews, God declares that he takes this cause into his own hands, because the affront was directed against himself. By these words he shews that he will take vengeance, when his grace is despised by unbelievers; and he advises believers not to be greatly distressed on account of their being despised by the world, provided that their weakness finds assistance ready prepared in heaven.

22. The virgin daughter of Zion. There is greater emphasis in this address to the whole Church than if he had said the same tiring to Hezekiah as a private individual; for this circumstance heightens the baseness of treating with scorn the defencelessness of a wretched people, as if the aid of heaven had been of no avail. Thus he censures the blindness of Sennacherib, in disregarding God and haughtily despising an afflicted Church. Cities are frequently called daughters. (Psalm 9:14.) Sometimes also, as we have formerly seen, delicate cities are called virgins. (Isaiah 1:8, and 23:12.) But here he intended to express the weakness of the city of Jerusalem, because she was like an orphan and destitute virgin, who was insulted by this base ruffian and infamous robber; while God, as the father to whom this insult is offered, declares that he knows well what are the schemes of that wicked man, and what is the condition of the whole of Judea.

23. Whom hast thou reproached? In the former verse he describes the fact, such as it might be seen and beheld by all; but now he raises their minds higher, by shewing that this tyrant insults not only Jerusalem but God himself. Let this passage be brought to our remembrance, whenever we see ourselves exposed to the taunts and insolence of wicked men; for, though we have no armor, and though no one undertakes our defense, and though our weakness prompts our enemies to growing insolence, yet the Lord is near and will defend us as with an ample shield, for they who fight against us wage war with the living God. Nor were these words spoken merely for the sake of a single age, but on the contrary, as this promise is perpetual,

“I will be thy God and thy shield,”
(Genesis 15:1, and 17:7,)

“I will be a friend to thy friends, and an adversary to thy adversaries,”
(Genesis 12:3; Exodus 23:22,)

so the less strength that is left to us, let us be more fully convinced that the power of God is close at hand. Since therefore the Lord hath entered into covenant with us on the condition of undertaking our cause, let us not doubt that he will actually fulfill it, and will shew that the insults which are offered to us are offered to himself. In a word, he is joined to us in such a manner that he wishes all that belongs to him and to us to be in common.

Besides, those reproaches which Sennacherib had thrown out against the Church God applies to himself, in order to shew that wicked men are greatly mistaken when they are proud of their greatness, as if they would escape punishment for treading on the Church, because she is lying at their feet. We know that they treat with contempt the providence of God; and especially when they see believers groaning under the yoke, they think them unworthy of receiving assistance from God, who therefore rises up and testifies that the contempt shewn to his poor flock grieves him as much as if his majesty were openly dishonored. Although, therefore, enemies think that we are forsaken by God when they see us destitute of earthly resources, and on that account commit grosser outrage, as if we were given to them for a prey, yet, on the other hand, God declares that our salvation is dear and precious to him.

Against whom hast thou raised thy voice? The Prophet employs a variety of terms in describing the disdain and insolence of this haughty man, as one who in speech, in face, in gesture, in his eyes, and, in short, in the whole attitude of his body, was absolutely intolerable; for tyrants, having such an opinion of themselves, assume such airs and look down on every one else as if they had fallen down from heaven.

Against the Holy One of Israel. At length he adds, that, although the affairs of the nation are at a low ebb, still God, under whose protection they are placed, remains in heaven as powerful as ever, he thus censures the madness of Sennacherib in judging of a nation from earthly appearances, and not considering that they were dedicated and consecrated to God. In order, therefore, that we may remain safe through the power of God: and that his arm may give us seasonable aid, we must be his Israel; which will be the case if, relying on his word, we

“recline under the shadow of his wings.” (Psalm 36:7.)

24. By the hand of thy servants. This also heightens the baseness and cruelty of the insult, for it is harder to bear reproaches from a servant than from his master, the insult being rendered more grievous by the meanness of the person. Renee also proud and insolent men, in order to render their threatenings more galling and offensive, boast that they will do this or that by one of their servants or footmen, for the purpose of testifying more strongly their contemptuous feelings towards those whom they hate. The Prophet therefore intended to represent more strongly the baseness of the blasphemy by this circumstance, that Sennacherib had not only vomited it out of his own mouth, but had employed “his servant” Rabshakeh to utter scornful language against the holy name of God.

I will ascend the heights of the mountains, the sides of Lebanon. What he now repeats as having been spoken by Sennacherib, some understand to relate generally to former victories which he had gained, and by which, as we have already said, he had vanquished many nations. But I choose rather to take a more simple view, and to interpret it as relating to the present siege. Perceiving almost the whole of Judea subjected to his power, having taken possession of the hills which surrounded that country on all sides, he swells with insolence as if he had gained a complete victory, and threatens that he will take within his grasp those battlemerits and Mount Lebanon, with its cedars and firs and ether attractions; as if he had said that nothing shall hinder him from taking possession of the bulwarks, castles, and best fortified places, and wielding the whole of Judea at his pleasure. Thus do tyrants, though they acknowledge that war is doubtful, still dream of having in their power the successful results of battles.

25. I shall dig and drink water. The tyrant still goes on to boast of his strength, and threatens that e will bring so powerful an army that by means of their numbers he will dry up all the fountains and rivers. Yet, when he says, “With the sole of my feet I shall dry up all the lakes of the siege,” by the lakes of the siege ⁵⁹⁵⁹     The rivers of besieged places. — (Eng. Ver.) some understand the fountain of Siloah, and the cisterns and pools of which the besieged Jews could not be deprived without being consumed by thirst. And, indeed, in the former clause he appears to say that, though the whole country were dry, still he does not dread a scarcity of water, because his vast military forces will be abundantly able to dig wells. In the second clause he adds, that he will have at his command the means of drying up all the waters of the city, so as to slay the Jews by thirst. In short, he means that Jerusalem will be unable to resist the siege, and will not be able to stand out any longer, but must immediately surrender. But while wicked men thus vaunt, God sits in heaven, from which he will at length execute judgment against them; for this narrative of the Prophet is intended to lead us to consider the stupendous judgment of God against that tyrant.

26. Hast thou not heard? The greater part of commentators explain this verse as if the Lord declared that nothing was now done, or had formerly been done by this tyrant, which he had not foretold by the mouth of the Prophet, and thus affirmed that he was the author of those things. But I explain it in a different manner, which is, that Jerusalem will be preserved by the assistance of God, because he is the protector of it.

That I made it long ago. For the sake of giving greater emphasis, he suppresses the name of the city, and employs the demonstrative pronoun it, as if all other cities had been of no value in the sight of God. ⁶⁰⁶⁰     “Comme si toutes les autres villes n’estoyent rien derant Dieu au pris de cesteci.” “As if all other cities were nothing before God in comparison of this.” Others view the pronoun it as referring to the deliverance which depended on the secret decree of God; but whoever examines judiciously the design and words of the Prophet, will acknowledge that it rather denotes Jerusalem. God had complained that he was dishonored by base reproaches; and yet, in repeating the words of Sennacherib, he mentioned only “Lebanon” and the adjacent country. In order now to shew that under the name “Lebanon” war has been declared against himself, he affirms, as in many other passages of Scripture, that Jerusalem was founded by his own hand and built by his direction, and therefore that, until he was conquered, Sennacherib could not overthrow it.

This doctrine is found everywhere, and frequently repeated in the Scriptures, (Psalm 48:8; 67:5; 78:69; Isaiah 14:32,) and contains a remarkable consolation, by which the godly may be sustained amidst the severest afflictions that can befall them; and that consolation is, that they will continually be under God’s protection, because he has elected them. He employs this argument, “I have founded the Church, and therefore the salvation of the Church shall always be my care; because I will not leave unfinished the work which I have begun, but will carry it forward to perfection.” In short, the Lord testifies that he defends and preserves his work, because it involves his honor and our salvation. Yet he is called “the maker of the Church,” in a different sense from that in which he is commonly called the Creator of heaven and earth; for we are his peculiar work, “his workmanship, (τὸ ποίημα,) created anew by his Spirit,” as Paul speaks, and as we have formerly explained on other passages. ⁶¹⁶¹     Commentary on Isaiah, vol. 2, pp. 26 and 83. This work is, therefore, more excellent than the whole creation of the world; that no one may ascribe it to his own exertions or power that he has been adopted into the Church of God; for it is not without good reason that we are called “his workmanship.”

It may be asked, “Why does the Lord say that he formed Jerusalem from ancient days? for there were other cities far more ancient.” I reply, this must not be viewed as referring to the outward form or structure of the city, but to that eternal decree by which he chose it to be his dwelling-place; for although it was declared, even when the ark was built, “This is my rest, here will I dwell,” (Psalm 132:14;) and again by Moses,

“Wherever I shall record my name, I will come to thee and will bless thee,” (Exodus 20:24;)

yet it had been ordained by God long before. “We were chosen,” as Paul also informs us,

“before the foundations of the world were laid,”
(Ephesians 1:4;)

and James declares that

“we were begotten by the word of truth, that we might be as it were the first-fruits of all the creatures.” (James 1:18.)

He will, therefore, preserve us above all creatures, and will never allow us to perish; and indeed, for the same reason that Christ is called “the firstborn of every creature,” (Colossians 1:15) “the Church, which is his body,” (Ephesians 1:22, 23,) possesses the highest honor and dignity in the whole world. I leave to the Rabbins their dreams, that God created the Messiah and Jerusalem with a throne of glory before he created heaven and earth. But we must maintain this doctrine, that God will be the faithful guardian of his Church, because he has deigned to prefer her to the whole world.

And should I now bring it to be desolation? Others take these words in a different sense. I acknowledge that the Prophet’s words are in the past tense, Now have I brought and placed it; but as the change of tenses is frequent in the Hebrew language, the Prophet, after having said that God is the founder of his Church, and that it is the most illustrious of all his works, undoubtedly argues from it that it is impossible that he shall involve his Church in the same ruin as ordinary things. We must therefore read it as a question, “Shall I now bring it?” or, “Shall I now have brought it?” As if he had said, “Should I allow it to be ruined, like other cities that have been destroyed and razed?” ⁶²⁶²     “The marginal reading of the English version runs thus, “Hast thou not heard how I have made it long ago, and formed it of ancient times? Should I now bring it to be laid waste, and defenced cities to be ruinous heaps?” The coincidence with the version given by Calvin is striking. Was it accidental? — Ed. For he compares Jerusalem to other cities which had been overthrown by the king of Assyria, and subjected to his power, that no one may think that the tyrant can so easily overturn it; because it holds a different position from other cities which have been destroyed and levelled with the ground. It ought not therefore to be compared even to the best fortified cities, for they quickly fall with their earthly strength; but the Church, though small and feeble, has a firm and solid foundation.in the election of God, and cannot be overturned by any billows or tempests.

We see wonderful changes that have often taken place throughout the whole world, republics subverted, empires overthrown, very powerful nations subdued, their name extinguished, and their glory effaced. Where is now the majesty of the Roman Empire? Where is the grandeur of that nation which was mistress of the whole world? If there are any remains of it, (and they are few,) do they not aid the wretched bondage of that detestable monster, Antichrist, whose tyranny is exercised over the whole world? Where is now the liberty of Rome? Where is the beauty of that illustrious republic? May not Rome be justly called the workshop of iniquity, and the lodginghouse of every crime?

But amidst those frightful changes, the Lord declares that he will assist Jerusalem, that is, his Church, and that although amidst those changes she may be afflicted and tossed in various ways, yet she shall stand erect, or at least the shaking and oppression which she may suffer shall not hinder her from being renewed and multiplied from age to age by various resurrections. Although there are not always in the world the same members of the Church, yet it is the same body joined to the same head, that is, Christ. The Lord will therefore defend his city, and will cause

“the children of his servants to continue, that their seed may be established for ever.” (Psalm 102:28.)

27. For their inhabitants were maimed. ⁶³⁶³     “Their inhabitants were of small power. Heb., short of hand.” — (Eng. Ver.) “Their inhabitants are short of hand, that is, I have made them weak, they are ashamed and confounded. By these and the following expressions he shews how easily the nations were vanquished by the king of Assyria, when it had been so determined by Jehovah.” — Rosenmuller. Here the Prophet expresses more fully what he had formerly glanced at briefly, that we ought not to judge of the condition of the Church from the stability of this world; for although fortified cities are taken, and the strongest men lose courage and fall into the hands of their enemies, yet the Church shall stand and flourish, because it does not rest on its own strength, and has its foundation not on the earth but in heaven. There is thus an implied contrast between fortified cities, which alarmed and terrorstruck inhabitants are unable to defend, and the Church of God, which rests on his grace alone, and therefore resists every attack, so that it never fails; for the Church refers everything to God alone, from whom she receives the commencement of life, uninterrupted strength, perseverance, every part of salvation, and every blessing.

Hence we learn that all fortresses are of no avail, if the hand of the Lord do not assist. All human strength will be broken and decay, if it be not supported by his power; castles, bulwarks, and the most powerful armies will be of no use without him. This is expressed more fully by the following metaphors,

Like the grass of the field and the green herb. It is of importance that believers should be led to admire the wonderful grace which God exercises towards them, that they may not envy the earthly wealth possessed by irreligious men. Although their power be dazzling and magnificent, yet he shews that they are like “the green herb and the grass,” which indeed flourish for a time, but quickly wither. He dwarfs them still more by another metaphor which he adds,

The grass of the housetops. It is indeed lofty and seen by all, but the more elevated its position, it is the nearer to the heat, and withers more quickly, and is of no use whatever; and it is said also in the psalm, that

“they who pass by do not bless it.” (Psalm 129:8.)

Though the enemies of the Church ⁶⁴⁶⁴     Les ennemis de l’Eglise. are high, and as it were exalted to heaven, though they flourish and have abundant wealth, yet they quickly fall. In like manner, therefore, as the corn which lies on the ground at our feet is more valuable than the unfruitful herb that grows on the housetops; so the Lord shews that the low condition of his servants is far more desirable than that of those who, leaning on their own strength, vaunt themselves above others, and boast against God himself. ⁶⁵⁶⁵     “On the flat roofs of the east, if they be not carefully kept clean, herbage grows from seeds, which perhaps had been left there while they were in process of being dried, or had been brought thither by the wind. But in consequence of the want of soil it quickly withered.” — Rosenmuller.

Which withereth before it is ripe. Some think that this is a fourth comparison, but I think that the Prophet added it for the sake of exposition; as if he had said, that grass of this kind withers before it come into the stalk, that is, before it is fully ripe; in the same manner as it is said in the psalm, “Before it is grown up, it withereth.” (Psalm 129:6.)

28. I know thy sitting down and thy rising up. He returns to the insufferable pride of that tyrant, who claimed everything for himself, as if he had not been subject to any one, and dared to despise God as compared to himself, and to load him with reproaches. He rebukes that man’s pride and insolence, “But I know thy sitting down.” This being the cause of the fierceness of wicked men, that they think that no one is above them, and that they are not even subject to the providence of God, he shews that they can absolutely do nothing except so far as he permits them. By sitting down, and rising up, are here denoted deliberations, plans, and schemes. Wicked and irreligious men enter into various deliberations how they may be able to oppress and destroy the people of God; but to whatever hand they turn, and which way soever they pursue, they will accomplish nothing without the will of God. The providence of God restrains them, and drives them hither and thither, so that frequently, contrary to their intention, they are conducted to a very good end, as God thinks fit, to whom it peculiarly belongs to “direct the steps of men.” (Proverbs 16:9.)

And thy indignation against me. He warns Sennacherib that he is well aware of his rage, and declares that, while wicked men storm on the earth, he preserves calm silence, and laughs at their madness; and because Sennacherib was furious, and thought that he would not be punished for it, the Prophet expressly adds this, that believers may not think that this is new or unknown to God, or that he pays no attention to them.

29. Because thou wast angry against me. The more furiously wicked men rise up against God, and the more outrageous the violence by which they are actuated, so much the more is he wont eventually to set himself in opposition to them. For a time, indeed, he permits them to domineer and to have everything that they wish, but after long forbearance he restrains them, and, as it were, puts a bridle on their neck, that they may not imagine that they have everything in their power. Sennacherib was a remarkable instance of this, for in his rage against God, the more insolently he vaunted, the heavier did he find the wrath of God to be against him; which all wicked men ought also to expect.

Therefore will I put my hook (or, my ring) in thy nose. This is pleasant mockery of stupidity and wantonness; as if he had said, “I see how it is, by treating thee mildly and gently, I would gain nothing; for thy rage is insatiable. But since thou canst not be tamed, I will curb thee like a savage beast.” And in this manner he declares more plainly, that God not only sees and knows what is proposed or contrived by wicked men, but also subdues and restrains their fierceness in such a manner, that he drags them reluctantly where ever he pleases, as one would lead a wild beast held by a bridle or a ring. חח (chach) ⁶⁶⁶⁶    ”חה (chach) denotes a ring inserted in the nose pierced for that purpose, by means of which the Arabs and neighboring nations are wont to tame and guide buffaloes and camels, and which is so much the more powerful instrument in curbing the camel, that by drawing a rein which hangs from it on both sides, the obstinate and refractory animal is prevented from breathing.” — Rosenmuller. is translated by some a hook, but I have preferred to translate it a ring; because a hook is used for catching fishes, and would not so well apply to a beast.

Sennacherib was compelled to return by the way by which he came, because, while he was revolving the project of subduing every part of Judea and Egypt, he hastily, without having accomplished anything, took the speediest method of returning, which he would net have done of his own accord, if God had not drawn him back by unseen methods.

30. And this shall be a sign to thee. He now directs his discourse to Hezekiah and the whole nation; for he did not address Sennacherib as if he expected him to listen, but in order that, by contemptuously mocking at the absent tyrant, he might more powerfully stimulate the minds of believers to stronger confidence. If he had simply said, “Take courage, Hezekiah; though Sennacherib is insolent, yet in due time I will restrain him;” that discourse would have been less impressive, than when he addresses the tyrant, and, by thundering against him, encourages believers to despise his presumption. ⁶⁷⁶⁷     “A ne tenir conte des menaces d’iceluy.” “To pay no attention to his threatenings.” Accordingly, the speech directed to the tyrant is now followed by a seasonable address to Hezekiah and the nation, and a promise of deliverance to them; not only that he will rescue them from the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign, and that the rest of the people shall have everything necessary for leading a prosperous and happy life. Thus he enlarges on the benefit derived from the deliverance in such a manner as to shew that he intends, not in one way only, but in a variety of ways, to promote the interests of his people; for not only does he once and instantaneously rescue them from dangers, but largely and bountifully bestows his kindness upon them, so that the fruit is seen long afterwards.

But there is an apparent impropriety in putting as “a sign” an event which occurred later than the deliverance itself; for if he intended to encourage the besieged to entertain favorable hopes, he ought to have made some exhibition beforehand, instead of relating what he would do afterwards. ⁶⁸⁶⁸     “Il devoit (ce semble) monstrer la vertu de bonne heure, et non pas declarer ce qu’il feroit apres le siege leve.” “He ought (one would think) to have shewn his power at an early period, and not to have declared what he would do after the siege had been raised.” I reply, there are two kinds of signs. Some go before the event, and lead us to it as by the hand; while others follow for the purpose of confirming the event, that it may be more strongly impressed upon our minds, and may never be effaced from our remembrance. For instance, when the Lord brought back his people out of Egypt, he gave many signs to Moses beforehand; but he also appointed another that should be after the deliverance,

“You shall sacrifice to me three days afterwards.”
(Exodus 3:12, 18.)

The design was, that they should not forget so great a blessing, but should give thanks to God after having received this additional favor. It is a sign of this nature which Isaiah here describes; and certainly it tends greatly to confirm our faith, to place before our eyes the uninterrupted course of God’s favours towards us, that we may consider how various they are.

When the enemy had been repelled, there was danger from famine, which most commonly comes after war; for the wasting and pillaging of the fields must have been followed by great scarcity of provisions. Amidst so great scarcity as seemed likely to ensue, the Lord promises that there will be no lack of food, and holds out this as a very evident sign of deliverance, in order to convince them the more that he will be the author of the deliverance, or, at least, to fix it more deeply on their hearts. This was indeed incredible, and exceeded all expectation and belief; but it was necessary that the faith of Hezekiah and of the people should be excited in such a manner that, after having heard of so great kindness, they might be more ready to hope well, and next, that the event might shew that those illustrious works of God could not be ascribed to chance.

The meaning therefore is, “After having driven out the enemy, God will restrain him so that he cannot bring fresh troops, and thou shalt peacefully possess thy country; he will also supply thee with food and nourishment, so that thou shalt be in want of nothing.” But because, as usually happens, they had consumed a large portion of the crop, and destroyed a part of it, and because they who were besieged or fugitives had it not in their power to attend to agricultural labors, he promises that they shall have food without sowing till they sow on the third year.

31. And that which shall be preserved of the house of Judah. He follows out the former statement; for he declares that the Lord will deliver Jerusalem so as not to east away his care of her afterwards, but will be her savior to the end. And indeed all the blessings that the Lord bestows upon us are a sign and testimony of continued kindness towards us, that we may know that we shall never be forsaken by him. But here we ought chiefly to remember what we formerly remarked, that the defense of Jerusalem belonged to God, because he had chosen it to be his sanctuary, and because the Messiah would proceed from it.

And that which shall be left. פליטה (peletah) literally signifies deliverance; but here it is a collective noun for “men delivered,” in the same manner as in other passages, “captivity” is put for “captives.” (Psalm 14:7, and 53:6; Jeremiah 29:14.) And it is not without reason that he promises increase to a small remnant; for although the siege had been raised, still the people, being greatly diminished, had slight cause of joy, and full restoration could scarcely be expected by so small a number of persons. For the purpose of soothing this grief, therefore, he declares that the land will be full of inhabitants, as if a very abundant harvest would fill the granaries which had formerly been empty.

Nor was it merely the desolation of the land of Judah that might have discouraged the hearts of believers or pierced them with sorrow, but likewise that greater diminution which arose from the ten tribes being led into captivity. (2 Kings 15:29, and 17:6.) Although they have been thus cut down, Isaiah declares that the Lord will cause them to recover their former condition, and a vast multitude to spring up; for the Lord permits his people to be thus diminished and brought very low, that his glory may afterwards be illustriously displayed in their deliverance. What he accomplished at that time ought also to be expected in the present day; so that in proportion as we see the strength of the Church weakened and brought low, we may be more fully convinced that. God has in his power the means of multiplying a small number; for this restoration must not be measured by our powers of judging.

Shall strike root downward. He declares that there will be so great desolation that it shall seem as if the Church had been uprooted, and had utterly perished; and indeed the destruction of the kingdom of Israel was a very sad spectacle of cutting off. But the Prophet says, that there shall be such an increase that the tree which had been nearly torn up shall “strike its roots” deep; for although the Church does not make professions of towering greatness, as is commonly done by the rulers of this world, yet the Lord imparts a secret vigor which causes it to spring up and grow beyond human expectation. Let us not be terrifled, therefore, when no roots are seen, or when we think that they are dead; for he hath promised that he will cause it to “strike root downwards.”

And bear fruit upwards. This is added, because the Church does not only flourish like grass, (which was formerly said of the condition of the wicked, ⁶⁹⁶⁹     See verse 28. ) but brings forth abundant fruit; and thus the Lord completes in her what he hath once begun.

32. For out of Jerusalem shall go forth a remnant. Formerly by the metaphor of a root and of fruits he foretold the deliverance of the Church; he now declares the same thing without a figure. He alludes to the siege by which a small number of people, who had been left in the city, were shut up as in a prison and reduced to very great straits; he says that they shall now go out, and that the whole country shall be open to them, and that they shall be at liberty to move wherever they please without fear. The going forth is thus contrasted with the narrow limits within which the trembling Jews had been forced by the dread of enemies to confine themselves. Yet by this word he expresses not only liberty to go out, but the increase of the nation, which had been reduced to a small number. When not only was Judea again covered by a multitude of men, but from the remnant there sprung vast multitudes who were spread over the various countries of the world, this could not have been done, unless out of that small number the Lord had created not merely a single nation, but many nations.

The zeal of Jehovah of hosts will do this. Not only does he contrast “the zeal of God” with the purposes of men, in order to extol the excellence of the work, but he states that it is sufficient for every purpose, that God may give an astonishing demonstration of his power. At first sight, as we have said, the thing was incredible; there were obstacles on every side, and no means of relief; and therefore he declares that God regards his Church with such fervent love, that he does not hesitate to work in an extraordinary manner for promoting her salvation. The same mode of expression was employed by him on a similar occasion. (Isaiah 9:7.)

33. Therefore thus saith Jehovah. He now returns to the deliverance of which he had formerly spoken; for God proraised, first, that he would drive out Sennacherib; secondly, that he would grant food and nourishment for the sustenance of the people, though the country had been wasted and pillaged; and, thirdly, that he would cause flint small number to grow into a vast multitude. Having made these declarations, he returns to the first, because without it all the rest might appear to be useless; that is, if the people were not rescued from the hands, of that tyrant.

He shall not enter into the city. God threatens that he will be as a fortress, to hinder him from “entering into the city,” and that he will even meet him, so as to hinder him from coming nearer or fighting against it; for he says that he shall not cast an arrow nor a balister. I think that in this passage סללה (solelah) denotes a balister, or some such machine for throwing darts, rather than a mound; for “mounds” are not thrown or poured.

34. By the way that he came shall he return. We have formerly explained what it is to return by the same way, that is, to depar without having accomplished anything, as we commonly say, (Il s’en est retourne comme il est venu,) “he returned as he came,” when nothing has been accomplished, and the efforts are unsuccessful. To confirm this, he adds, that “thus hath the Lord spoken;” for as soon as he “who cannot lie” (Titus 1:2) hath spoken, we ought to embrace and kiss his word, as if the result were rendered certain by the removal of every obstruction.

35. And I will be a protector. This is the reason of the preceding statement, why Sennacherib should not enter into the city; because the Lord will protect it. The Prophet therefore bids Hezekiah and the whole nation turn their eyes towards God, because the sight of that tyrant was so alarming that they might tremble at it. In like manner, if we now contemplate the power of our enemies, we shall be overpowered by fear, and there will scarcely be any room for hope; but we ought to look directly to God, and embrace his promises, by which we are defended as by a shield; and since God is sufficiently powerful to restrain a mortal man, to him ought we to turn our eyes; for this promise must not be limited to that time, but ought to be extended to all times. Yet the expression used by the Prophet is more extensive, and conveys fuller meaning; for God affirms that he will be the guardian and protector of the city; that is, because he had pledged himself to defend it. Hence he infers that it will be preserved, because God’s protection renders its preservation certain.

For my own sake. When he says that he will do this “for his own sake,” he calls on Hezekiah and all believers to remember his gracious covenant For the Jews, though often and severely chastised, had obstinately provoked the wrath of God against them, and therefore deserved not only that he should deprive them of all assistance, but that he should execute against them the highest examples of dreadful vengeance. In order therefore to prevent them from despairing, he shews that God will be their defender, not because he finds any cause in them, but rather because he looks to himself first, that he may adhere firmly to his purpose, not to cast away the posterity of Abraham which he adopted, not to abolish religious worship, not to blot out the remembrance of his name on the earth by destroying his sanctuary; and, secondly, not to expose his name to the jeers and blasphemies of the nations. And these words contain an implied reproof which that nation ought to have felt to be severe, and justly; because the good king had more difficulty in pacifying them than in repelling the enemy; for they distrusted, and stormed, and thought that no hope of safety was left for them. The Lord, therefore, did not look at the merits of the people or of any other person, but only had regard to his own glory; for the contrast which is expressed by Ezekiel must here be understood, “Not for your sakes, O house of Israel, will I do this, but for my own sake.” ⁷⁰⁷⁰     “Pour l’amour de mon sainct nom,” “For the love of my holy name.” (Ezekiel 36:22.) Now, since we have the same argument to plead in the present day, let us not hesitate to make use of this shield against our sins, “Though we most highly deserve a thousand deaths, yet it is enough for God to look to his goodness and faithfulness, that he may fulfill what he hath promised.” Though it is of no advantage to hypocrites that God is the continual protector of his Church, yet the elect will always have this as a very safe refuge, that although they bring nothing of their own to appease the wrath of God, yet since God, moved by nothing else than his infinite goodness, built his Church and determined to defend it, he will never suffer it to perish.

And for my servant David’s sake. This is highly worthy of observation; for although God needed not to seek in any one but in himself the reason why he embraced that nation with a gracious regard, yet it is not without good reason that he brings forward, as a very sure pledge of his love, David, by whose hand he had made a covenant, and to whom he, had promised to be a Father. (2 Samuel 7:12.) The Prophet does not speak of David as a private individual, but as a holy king whose throne was established by the hand of God, under whose guidance the Church would continue to be safe, and, in short, who would be the mediator between God and the Church; for in this capacity he surpassed even the angels themselves, so far as he represented the person of Christ. His throne was, indeed, soon afterwards cast down, and his crown torn in pieces, yet this was no unmeaning confirmation, that God intended to protect the city for a time, because he determined not to make void what he had testified to David concerning the eternity of his kingdom. And we know that the captivity of the people did not wholly set aside the kingly power in the posterity of David till at length Christ came, who on this account is called David in other passages. (Jeremiah 30:9; Ezekiel 37:24; Hosea 3:5.)

This shews the great absurdity of the Papists in alleging that it is through the merits of the saints that God pardons us; for here the case of David is widely different from that of other saints, on account of the promise which had been made to him. He might have named Abraham, or any other person, who possessed no small authority in the Church; but since he was now speaking of the preservation of the Church, and of the eternity of the kingdom of Christ, he named in a peculiar manner him who expressly, along with others, received that promise, “This is my rest, here will I dwell.” (Psalm 132:14.) Since therefore this passage has regard to the promise, and not to the person, the Papists are doubly foolish in thinking that it affords support to the intercession of the saints, which is of their own contrivance. On the contrary, what they plead in their own behalf absolutely contradicts their error; because David is here represented as the type of the only Mediator, who sets aside the intercessions which they have invented.

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