Study

6. The voice said, Cry. He now describes a different “voice” from that of which he formerly spoke; for hitherto he had spoken about the “voice” of the prophets, but now he means the “voice” of God himself commanding the prophets to cry. Although the voice of the prophets is also the voice of God, whose instruments they are, (for they do not speak of themselves,) (2 Peter 1:20, 21,) yet this distinction is necessary, that we may know when the Lord commands, and when the prophets and ministers execute his commandments. There is also a beautiful comparison between the two “voices,” that we may receive with as much reverence what the prophets utter as if God himself thundered from heaven; for they speak only by his mouth, and repeat as ambassadors what he has commissioned them to declare. Besides, this preface gives notice that the Prophet is about to speak of something highly important; for, although he everywhere testifies that he faithfully delivers from hand to hand what he has received from God, yet, in order to obtain closer attention, he states that the voice of God has expressly enjoined the mode of speaking which he shall employ. Such is also the import of the word Cry, as if he had said that he must proclaim this commandment in a clear and loud voice, that it may make the deeper impression.

And I said, What shall I cry? The addition of this question has great weight; for the Prophet means that he does not break forth at random, and boast of what he appeared to have heard in a confused manner; but that he received clear and undoubted instruction, after having waited for it with composure. Besides, from the fact itself we may learn that there is nothing here that is superfluous, because two chief points of heavenly doctrine were to be briefly handled; that, although man is smoke and vanity, and all his excellence is deceitful and fading, yet believers have the best reason for glorying, because they seek salvation not from themselves; and that, although they are strangers on the earth, (Hebrews 11:13,) yet they possess heavenly happiness, because God unites himself to them by his word; for by renouncing ourselves we are led to desire the grace of God. The Prophet knew, indeed, what he ought to say; but by this question he intended to make a stronger impression on their minds, in order to shew that he and all the other servants of God are constrained by necessity to utter this sentiment, and that they cannot begin to teach in any other manner, though they should put a hundred questions and inquiries; as indeed they will gain nothing by choosing to adopt any other method.

As to the word Cry, I have no objection to view it as denoting both boldness and clearness; because prophets ought not to mutter in an obscure manner, but to pronounce their message with a distinct voice, and to utter boldly and with open mouth whatever they have been commanded to declare. Let every one, therefore, who is called to this office constantly remember and believe, that he ought to meet difficulties of every sort with unshaken boldness, such as was always manifested both by prophets and by apostles.

“Wo to me,” says Paul, “if I do not preach the gospel; for necessity is laid on me.”
(1 Corinthians 9:16.)

All flesh is grass. First, it ought to be observed, that he does not speak merely of the frailty of human life, but extends the discourse farther, so as to reduce to nothing all the excellence which men think that they possess. David indeed compares this life to grass, (Psalm 103:15,) because it is fading and transitory; but the context shews that the Prophet does not speak only of the outward man, but includes the gifts of the mind, of which men are exceedingly proud, such as prudence, courage, acuteness, judgment, skill in the transactions of business, in which they think that they excel other animals; and this is more fully expressed by that which immediately follows —

All the grace of it. Some translate חסדו (chasdo) “his glory;” others, “his kindness;” but I have preferred the word “grace,” by which I mean everything that procures honor and esteem to men. Yet a passive signification may also be admitted; as if the Prophet had said, that all that is excellent and worthy of applause among men is the absolute kindness of God. Thus David calls God “the God of his kindness,” (Psalm 59:10, 17,) because he acknowledges him to be the author of all blessings, and ascribes it to his grace that he has obtained them so largely and abundantly. It is indeed certain that חסד (chesed) here denotes all that is naturally most highly valued among men, and that the Prophet condemns it for vanity, because there is an implied contrast between the ordinary nature of mankind and the grace of regeneration.

Some commentators refer this to the Assyrians, as if the Prophet, by extenuating their power and wealth, and industry and exertions, or rather by treating these as they had no existence, freed the minds of the Jews from terror. They bring out the meaning in this manner, “If you are terrified at the strength of men, remember that they are flesh, which quickly gives way through its own weakness. But their error is soon afterwards refuted by the context, in which the Prophet expressly applies it to the Jews themselves. We ought carefully to observe that man, with his faculties, on account of which he is accustomed to value himself so highly, is wholly compared to a flower. All men are fully convinced of the frailty of human life, and on this subject heathen writers have argued at great length; but it is far more difficult to root out the confidence which men entertain through a false opinion of their wisdom; for, if they imagine that they have either knowledge or industry beyond others, they think that they have a right to glory in them. But he shews that in man there is nothing so excellent as not to fade quickly and perish.

As the flower of the field. The Prophet seems, as if in mockery, to add a sort of correction; for a flower is something more than grass. It is, therefore, an acknowledgment, that, although men have some shining qualities, like flowers in the fields, yet the beauty and lustre quickly vanish and pass away, so that it is useless for them to flatter or applaud themselves on account of this idle and deceitful splendor.

7. The grass is withered. This might be understood to relate to the beauty of the fields, which is spoiled by a single gust of wind, as it is said, (Psalm 103:16,) “As soon as the wind passeth over it, it is gone;” for we know that the wind is called “the Spirit of God” in other passages. But I am more inclined to think that the metaphor is adapted to the present subject; for otherwise the application of it would be somewhat obscure. The Prophet therefore explains what object he has in view, by saying that men, with all their glory, are nothing else than grass; theft is, because the Spirit of God will quickly carry them away by a single breath.

Because the Spirit of Jehovah hath blown upon it. The meaning may be thus explained, “However illustrious are the gifts with which men are endowed, yet as soon as the Spirit of God shall blow upon them, they shall feel that they are nothing.” For the false confidence with which they intoxicate themselves springs from this source, that they do not appear before God, but, in order to indulge freely in flattering themselves, creep into places of concealment. That they may no longer deceive themselves by a foolish delight in falsehood, the Prophet drags them into the presence of God, and admits that apparently they flourish, when they have been withdrawn from God; but as soon as the Lord has breathed upon them, all their strength and beauty perish and decay.

But it may be thought that he assigns to “the Spirit of God” an office which is greatly at variance with his nature; for it belongs to him “to renew by his power the face of the earth.” (Psalm 104:30.) On the other hand, if the Lord withdraw his Spirit, all is reduced to nothing. Here Isaiah asserts what is exceedingly different, and appears to contradict David. But there is no absurdity in saying that all things are renewed by the power of the Spirit, and again, that what formerly appeared to be something is reduced to nothing; for we are nothing but in God, and, in order that we may begin to be something in him, we must first be convinced, and made thoroughly to know, that we are vanity. Therefore does the Lord breathe upon us, that we may know that of ourselves we are nothing.

Surely the people is grass. The Prophet added this, that all might know that he was not speaking of foreigners, but of that people which gloried in the name of God; for the Jews might have thought that they were more excellent, and held a higher rank than other men, and that on this account they ought to be exempted from the common lot. He therefore addresses theta expressly and by name, that they may not claim anything for themselves above others; as if he had said, that they would act wisely if, through a conviction of their poverty, they should cast away all confidence in themselves. In a word, the Prophet, after having mentioned consolation, shews in what way men must be prepared to receive it; for they are not capable of it till they have formerly been reduced to nothing. Our hardness must therefore be softened, our haughtiness must be east down and laid low, our boasting must be put to shame, and our hearts must be subdued and humbled, if we wish to receive with any advantage the consolations which the prophets bring to us by the command of God.

8. The grass withereth. This repetition is again added for the purpose of bringing to nought the glory of the flesh, but at the same time contains within itself a highly valuable consolation, that God, when he has cast down his people, immediately raises up and restores them. The context therefore runs thus: “The grass indeed withereth and perisheth, but the word of the Lord endureth for ever.” After having learned how empty and destitute we are of all blessings, how transitory and fading is the glory of the flesh, the only consolation left for us, that we may be raised up by the word of the Lord, as by an outstretched hand, is, that we are frail and fading, but that the word of the Lord is durable and eternal, and, in a word, that the life which we need is offered to us from another quarter.

But the word of our God shall stand for ever. This passage comprehends the whole Gospel in few words; for it consists of an acknowledgment of our misery, poverty, and emptiness, that, being sincerely humbled, we may fly to God, by whom alone we shall be perfectly restored. Let not men therefore faint or be discouraged by the knowledge of their nakedness and emptiness; for the eternal word is exhibited to them by which they may be abundantly supported and upheld. We are likewise taught that we ought not to seek consolation from any other source than from eternity, which ought not to be sought anywhere else than in God; since nothing that is firm or durable will be found on the earth. Nothing is more foolish than to rest satisfied with the present state, which we see to be fleeting; and every man is mistaken who hopes to be able to obtain perfect happiness till he has ascended to God, whom the Scripture calls eternal, in order that we may know that life flows to us from him; and indeed he adopts us to be his children on this condition, to make us partakers of his immortality.

But this would be of no avail, if the manner of seeking him were not pointed out; and therefore he exhibits the word, from which we must not in any respect turn aside; for if we make the smallest departure from it, we shall be involved in strange labyrinths, and shall find no way of extricating ourselves. Now, the word is called eternal, not merely in itself, but in us; and this ought to be particularly observed, because otherwise we could obtain no consolation. And thus Peter, a faithful expounder of this passage, applies it to us, when he says that “we are regenerated by this incorruptible seed, that is,” says he, “by the word which is preached.” (1 Peter 1:23, 25.) Hence we infer, what I mentioned a little before, that life is prepared for the dead who shall come thirsting to the fountain that is exhibited to them; for the power which is hid in God is revealed to us by the word.