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   Title: Commentary on Isaiah - Volume 1
   Creator(s): Calvin, John (1509-1564)
   (Alternative)
   (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
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   COMMENTARY

   ON THE

   BOOK OF THE PROPHET ISAIAH


   BY JOHN CALVIN



   TRANSLATED FROM THE ORIGINAL LATIN

   BY THE REV. WILLIAM PRINGLE



   VOLUME FIRST



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   TRANSLATOR’S PREFACE

   All who take delight in the Holy Scriptures are familiarly acquainted with
   the writings of The Prophet Isaiah. Every variety of taste finds in them its
   appropriate gratification. Lofty conceptions, illustrated by splendid
   imagery, and clothed in language usually copious and flowing, some times
   abrupt, but always graceful, leave no room for hesitation to pronounce him,
   with Bishop Lowth, to be “the most sublime and elegant of the Prophets of
   the Old Testament.” He is regarded with peculiar veneration as an honest,
   fearless, and able messenger of the Most High God, boldly reproving nobles
   and monarchs, denouncing the judgments of Heaven against all transgressors,
   and asserting the claims of the Divine law and government above all human
   authority. In his Prophecies he takes a wide range, surveys those nations
   which power or wealth or learning or commerce had raised to the highest
   celebrity in those remote times, and describes their rise and fall, and
   wonderful revolutions, so eagerly traced by us in the page of history, as
   the execution of Jehovah’s counsels, and the arrangements of unerring
   wisdom. But chiefly does he pour out rich instruction concerning the
   Messiah, whose life and sufferings, and death and glorious reign, he
   delineates so faithfully, and with such thrilling interest, that he has
   obtained the appellation of “The Evangelical Prophet.” To the devout reader
   there is added a still more powerful attraction in his seraphic piety,
   which, breathing throughout all his communications, and kindling a holy
   flame in the hearts of the children of God, attests the important fact, not
   only that in the visions of God he reached the noblest heights of
   inspiration, but — which was far more valuable — that he enjoyed habitual
   and intimate fellowship with The Father of Spirits.

   The period during which he exercised the prophetical office is declared, in
   the inscription of his Prophecies, to have been during the reigns of Uzziah,
   Jotham, Ahaz, and Hezekiah, kings of Judah. Beyond this general indication
   nothing certain can be obtained; for dates were only beginning to attract
   the notice of civilized nations, and had not yet been examined with such
   carefulness, or denoted with such precision, as their importance demands.
   The Translator of “The Commentaries on the Twelve Minor Prophets” (volume 1,
   page 12) tells us that Isaiah flourished between 810 B.C and 698 B.C. This
   interval of 112 years leaves a large margin, which chronologers have filled
   up with considerable diversity of views.

   Assuming 763 B.C. to be the year in which the prophetic ministry of Isaiah
   is believed by some to have commenced, we are led to observe this remarkable
   coincidence, that about thirteen years earlier began the Grecian or Olympic
   era, which opens with the First Olympiad; and about ten years later began
   the Roman Era, which opens with the founding of the city of Rome. This
   reminds us to glance at the contemporary history of nations unlike in their
   origin and progress, and in the effects which they produced on the human
   race. Historians, to whom the name of despised Palestine was scarcely known,
   have traced the brilliant career of those gigantic empires by which it was
   overshadowed. While amidst a long list of warriors, and poets, and orators,
   and statesmen, who were supposed to have achieved a deathless fame, those
   empires hastened to decay, Isaiah and his brethren the prophets were laying
   the foundations of the universal dominion and glorious reign of Him who

   hath on his vesture, and on his thigh, a name written, King of kings, and
   Lord of lords. (Revelation 19:16.)

   During the season of highest prosperity, when the literature of Greece and
   Rome, which even now exerts a powerful influence on modern Europe, enjoyed
   its most exalted renown, that undisguised heathenism which disowned the
   government and denied the perfections of the Most High God, presented a
   humiliating contrast to those noble and affecting views of the Divine nature
   and attributes and works which prevailed in the land of Jehovah. The
   difference reminds us of one of the plagues of Egypt; for there was spread
   over the nations a moral darkness,

   a darkness which might be felt, but all the children of Israel had light in
   their dwellings. (Exodus 10:21, 23.)

   Rome was proud of having reduced that favored land to the rank of one of her
   provinces, and struck medals to represent Judea sitting under a palm-tree
   bewailing her captivity; but the religion of Judea, instead of being crushed
   and annihilated, assumed the more lovely aspect of the religion of Jesus,
   and went forth conquering and to conquer.

   Many of our Author’s published Commentaries were nothing else than reports
   of his public Lectures. Budaeus [1] has explained the manner in which these
   reports were prepared. The language was extemporaneous, and, had we not
   known his prodigious command of the Latin tongue, we might have wondered at
   the elegance with which he spoke on such occasions; but his slow and
   distinct utterance, as Scaliger assures us, was such as to enable an expert
   writer to take down the very words which Calvin used. Two or three scribes
   were usually employed, and a copy, drawn out by a comparison of their
   manuscripts, was submitted to the perusal of the Lecturer, who, after
   making, any corrections which appeared to be necessary, attested it as a
   faithful record of what had been uttered.

   This Commentary has come down to us in a still more authentic shape. Not
   only does the Author assert, in his Dedication to King Edward, which was
   prefixed to the First Edition, that it had been “faithfully and skillfully
   compiled from his Lectures,” [2] but in his Dedication to Queen Elizabeth,
   prefixed to the Second Edition, he pronounces the revision to have been so
   thorough and laborious, that “it ought justly to be reckoned a new work.”
   [3] It is highly gratifying to find that, in the exposition of a book so
   important and extensive as the prophecies of Isaiah, Calvin gave the fruits
   of his mature judgment, while he was in the full vigor of his age.

   Clement Cotton translated this Commentary into English from the French
   Version, in 1609. His translation, though not altogether suitable to modern
   taste, is faithful, vigorous, idiomatic, and not inelegant. To this volume
   is prefixed his Title-page and “Epistle Dedicatorie,” together with a
   curious “Epigram,” in which a physician of that period expresses his warm
   admiration of the great Reformer.

   In the concluding volume of this Commentary will be given a Literal
   Translation Of Calvin’s Latin Version, and copious Indices similar to those
   which have already appeared in the other Commentaries.

   Auchterarder, 17^th May, 1850.
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   [1] See Commentaries on the Twelve Minor Prophets —p. xxiv.

   [2] [2]See p. xix.

   [3] [3]See p. xvi.
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   TO THE HIGH AND MIGHTY PRINCE,

   HENRIE

   PRINCE OF GREAT BRITAIN,
   SON AND HEIRE APPARANT TO OUR

   Sovereign Lord, James King of Great Britain, etc

   AND TO THE MOST NOBLE AND
   VERTVOVS PRINCESS,

   THE LADY ELIZABETHS

   GRACE, His Highneffe moft deare Sifter; all honour and happineffe, with
   eternall glorie through Chrift Iesvs.

   Most gracious and renowned Princes, hauing translated out of French into our
   English tongue the booke of the prophecy of Isaiah, interpreted and
   expounded by Master John Calvin, of reverend memory: I humbly craue that it
   may be published under your most Princely names and protection. The reason
   of this my humble petition is, that the honour of so noble a work may not be
   imbased by the means of my endevours. This Prophet, by birth, was the son of
   Amos, esteemed by many to have been brother to Azarias King of Judah, and
   Father in law to King Manasses: which being so, this Prophet was by birth of
   the blood Royal, and descended of the house of David, which for the promise
   of Christ to come of him, was the most noble house of all the Kings of the
   earth. Being so borne, his education could not be but Princely, and his
   bringing up in all good learning, wisdom, virtue, and honour. His spiritual
   graces, not attained unto by ordinary means, but inspired into him
   immediately by the Spirit of God, were excellent. This appeareth
   particularly in the sixth Chapter of this Prophet, declaring that an Angel
   of God saith a burning coal taken from the Lords Altar, and laid to the
   mouth of the Prophet, refined his lips and his tongue, that they became pure
   and precious as the finest Gold. The same is manifest in all the book of his
   Prophecy; wherein both the light and the heat of that heavenly fire
   appeareth. For he not only declared the will of God sincerely, according to
   the law and testimony delivered to Moses, but also foreshewed the future
   events of the Kingdom of Judah, and of all the flourishing states and
   Kingdoms of his time.

   He Prophecied also of the birth of Jesus Christ, as if he had been taught by
   the Angel Gabriel; who brought the annunciation and message of it to the
   blessed Virgin his mother. Of his passion and death he spake, as if with the
   Apostle John he had stood by when he was crucified. His resurrection he
   described, as if with all the Apostles he had stood upon Mount Olive, where
   the Lord took the cloud of Gloria as his heavenly Chariot to ascend and goes
   up to his Father. His zeal and indignation against sin is evident every
   where, in his sharp reproofs of the offenses of all estates.

   Finally, the book of his Prophecy beareth written in the head of it the
   names of four Kings, in whose time he prophesied; and before whom as a
   vessel of gold he bare the name of God with great honour. All which things
   being royal, it seemed to me most convenient that his book should still bear
   in the front of it the names of Princes. And as he foreshewed that Kings
   should be Fosterfathers, and Queenes Nurces of the Church of Christ, so my
   desire was that his book might be published under the names and protection
   of Christian Princes.

   Moreover, I was led hereunto by the example of this Interpreter, whose
   exposition upon Isaiahs prophesie I translate; namely, of M. John Calvin, a
   man in his time of excellent piety and learning; and one of the great
   lights, whereby it hath pleased God both to chase away the errors of popery,
   as the darkness of the shadow of death; and to cause his marvelous and
   comfortable light of the Gospel to shine unto this present age. For he
   dedicated his first exposition of this book to the young Prince, King Edward
   the sixth, of famous memory, for the princely graces, for the zealous love
   of true religion, and of al heroical virtues, wherewith in his young years
   he raised an admirable expectation of future glory, if his precious life had
   long continued. He was also most worthily renowned with highest glory, for
   that gracious reformation in religion, which was established by his regal
   authority, and which our English Church at this day with great comfort doth
   enjoy, under the happy government of our Sovereign Lord the King, your most
   noble and renowned Father.

   Furthermore, the same Author setting out again this Commentary, amplified
   and enlarged, he dedicated this second edition to our late most gracious
   Queen Elizabeth, worthy of eternal memory in this Kingdom, for the
   reestablishing (after a few years alteration) of the zealous reformation of
   her most virtuous brother. Which example hath led me in most humble manner
   to seek for the same work, the high patronage and protection of such
   Princes, like those to whom he presented this his service.

   To whom I know none so like as your selves, both in regard of your high
   estate, and also in like most noble descent from the united houses of Yorke
   and Lancaster. Besides which resemblance, your Highness also is of like
   years to the young Prince King Edward, and in the eyes of all the kingdom,
   of like hope of excellent virtue and zealous proceedings in the advancement
   of Christian religion.

   In like manner your Grace resembleth the most gracious late Queen Elizabeth,
   both in her royal name, and also in the constant expectation of all men, to
   express in time all the princely virtues and graces that shined in that most
   renowned Princess, from this Western part of the world, to the furthest
   East, and to the rising of the Sun.

   In which respects, esteeming such a dedication, most like that which my
   author made of his own work, I have most humbly craved that this my
   translation of it might bee vouchsafed the honour to have your Princely
   names written in the beginning of it. For notwithstanding the great
   difference that is between a reverend learned writer and expounded of the
   holy Scriptures, and the translator of such all expositions yet this mean
   service hath also his good use in the Church of God; and is of long and
   tedious labour to such as take pains therein; which being graciously
   accepted, may encourage others to travel in this kind, and cause many to
   give thanks to God for you both, by whose most princely favours and
   protection, they are made partakers of such worthy writings. And I shall
   always pray Almighty God, with this new year, to multiply many more upon
   you, and daily replenish your hearts with all princely and heroical graces,
   that may enable and adorn Princes of so his estates, amongst this people.

   Your Highness, and Graces most humbly devoted, in all loyal and dutiful
   Affection,

   Clement Cotton
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   An Epigram upon the Translation

   of

   M. Calvin’s Commentary

   upon the Prophecy of Isaiah.


   Thrice happy (England) if thou knewest thy bliss,

   Since Christ’s eternal Gospel in thee shined

   Thou art. His beetle-blind that sees not this,

   Brutishly ingrate that with a thankful mind

   Doth not acknowledge Gods great Grace herein,

   And learn thereby for to forsake his sin.


   God’s word hath long in thee been soundly taught,

   The sound thereof hath rung throughout the Land,

   And many a Soul by Fishers net been caught,

   Which erst lay thrall in Satan’s cruel band:

   This favour great by none can be expressed,

   But such as have it felt in their own breast.


   Thy native sons in thine own bowels bred,

   Like faithful Shepherds have done worthily,

   And thee with store of heavenly Manna fed,

   Forcing the Wolves to leave their cruelty,

   To slink aside, and hide themselves in holes,

   In caves and dells, like pur-blind Backs and Moles.


   Tyndall, Frith, Philpot, father Latimer,

   The Gospel preached by word, by life, by death:

   Ivel, Fox, Reynolds, Fulk, and Whitaker

   To second them have spent their vital breath.

   In hot pursuit of that great Romish Bore,

   Who spoiled quite this English vine before.


   I spare to speak of Deerings silver voice,

   Of Greenhams zeal, of Perkins labours sound,

   Of hundreds more of Zion-builders choice,

   The like whereof can scarce elsewhere be found:

   Such ground-work they of Gods truth here have placed

   As never shall by Hels whole force be razt.


   Besides all these, of Sorrel Lights the chief,

   Beza, and Vrinus, many other more,

   Martyr, Musculus, for thy more relief

   Are seen in English weed abroad to go

   From place to place in every Shire and Torwne,

   To teach the Truth and throw all Errors down.


   And here presented is unto thy sight

   The Royal Prophet Esaias Evangel:

   For so me thinks I may it terme aright,

   That Prince of holy Prophets doth so well,

   So likely Christ’s whole history presage,

   As if h’ had lived in that same very Age.


   Whose Oracles great Calvin doth unfold

   In thine own native Tongue for thy Souls health.

   Here maist thou gather precious Stones and Gold,

   And store up heaps of Heavenly lasting wealth;


   Here maist thou find with very little Pain

   Which would’st not lose for thousand Worlds again.

   Here maist thou see the black-mouthed Atheists

   Confounded quite by Demonstration clear;

   The cunning Papist put unto his shifts,

   And made in his right Colours to appear;

   Here’s Christ, his Truth, and Life, thee set before,

   Heavens Gates set open wide: what would’st thou more?

   By Francnis Hering, Doctor in Physic.
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   TO HER SERENE HIGHNESS,

   NOT LESS ILLUSTRIOUS BY HER OWN VIRTUES THAN BY THE SPLENDOR OF ROYALTY,

   ELIZABETH, QUEEN OF ENGLAND ETC.

   Although, in making improvements on this Commentary, I have bestowed so much
   care and industry, most noble Queen, that it ought justly to be reckoned a
   new work, yet, as in the first edition it was dedicated to your brother King
   Edward, who, though a youth, greatly excelled the men of his age, and whom I
   wish to be held in remembrance by posterity, as he deserves, I had intended
   to make no change in that dedication. But since, amidst that wretched and
   lamentable dispersion of the Church and oppression of pure doctrine, which
   raged with prodigious violence for a short period, this book, together with
   the whole doctrine of true godliness, was banished from England for a time,
   but now, I trust, favored by your happy reign, will be restored to its
   former privileges, I thought that there would be no impropriety if to the
   name of a most excellent king I should join your own name, which is regarded
   by all good men with not less esteem and satisfaction. Not only was an
   opportunity offered, but necessity appeared to demand, that I should obtain
   your full protection to this Commentary, the banishment of which, I am
   aware, was beheld by a great number of your godly subjects with deep sorrow.

   Yet it is not so much my object to be favored with your countenance in my
   personal labors, as humbly to entreat, and by the sacred name of Christ to
   implore, not only that, through your kindness, all orthodox books may again
   be welcomed and freely circulated in England, but that your chief care may
   be directed to promote religion, which has fallen into shameful neglect. And
   if this is justly demanded from all kings of the earth by the Only-begotten
   Son of God, by a still more sacred tie does he hold you bound, most noble
   Queen, to perform this duty; for when even you, though a king’s daughters
   were not exempted from that dreadful storm which fell with severity on the
   heads of all the godly, by the wonderful manner in which he brought you out
   safe, though not unmoved by the fear of danger, he has laid you under
   obligation to devote yourself and all your exertions to his service. So far
   are you from having any reason to be ashamed of this deliverance that God
   has given you large and abundant grounds of boasting, by confirming you to
   the image of his Son, on whom the Prophet Isaiah bestows this among other
   commendations, that from prison and judgment (Isaiah 53:8) he was raised to
   the loftiest height of heavenly dominion.

   As it is no ordinary honor to resemble such a model, so whenever you
   recollect, what ought never to be forgotten by you, from what wretched and
   fearful trembling God rescued you, by openly stretching out his hand,
   remember also that it was done for the express purpose that you, on the
   other hand, should, with invincible determination and unshaken firmness of
   mind, acknowledge your obligation to your Protector and Redeemer, and,
   laying aside all other kinds of business, a vast number of which I have no
   doubt, will crowd upon you at the commencement of your reign, labor to have
   his worship, which for a time was basely and disgracefully corrupted in that
   kingdom, restored to its former splendor. And if Satan, by presenting many
   and powerful obstructions, endeavor to produce fear or slothfulness, you are
   well aware from whom you ought to ask boldness to go steadily forward and to
   vanquish all opposition; and God, who bestows his blessing on the actions of
   private individuals, will not fail to grant a happy and desirable issue to
   his work.

   You ought also to be stimulated, venerable Queen, by a sacred regard to
   duty; for the Prophet Isaiah demands not only from Kings that they be
   nursing-fathers, but also from Queens that they be nursing-mothers. (Isaiah
   49:23.) This duty you ought to discharge, not only by removing the filth of
   Popery, and by cherishing the flock which not long ago lay trembling and
   concealed, but by gathering the exiles who chose rather to part with the
   advantages of their native country than to remain in it so long as godliness
   was banished from it. This will be the crowning proof of your gratitude to
   God, and a sacrifice of most delightful savor, that the faithful worshippers
   of God, who, on account of their profession of the Gospel, were constrained
   to wander far and wide through distant countries, shall now, through your
   kindness, be restored to their native country. We, too, in whom that
   mournful spectacle awakened, as it ought to have done, the most poignant
   grief, have abundant cause for rejoicing, and for congratulating you, when,
   through the gracious exercise of your royal will, we see the way opened for
   the return of our brethren, not only to be at liberty to worship God in your
   Majesty’s dominions, but to render assistance to others.

   And now, most noble Queen, if you shall be graciously pleased, as I trust
   you will, not to disdain this testimony of my respect for you, which some
   would perhaps reckon to be trivial and of little value, I shall esteem it to
   be no ordinary kindness, and will endeavor through my whole life to testify
   my gratitude by every means in my power.

   May the Lord guide you, most illustrious Queen, by the Spirit of wisdom,
   uphold you with invincible courage, protect and enrich your Highness with
   every kind of blessings!

   Geneva, 15th January; the day which, it was reported, had been fixed for
   your coronation; on which account I more gladly set myself to write, having
   partially recovered from an attack of quartan ague.
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   TO HIS SERENE HIGHNESS,

   EDWARD SIXTH, KING OF ENGLAND, etc.

   A TRULY CHRISTIAN PRINCE.

   JOHN CALVIN.

   Though I acknowledge that this Commentary has been faithfully and skillfully
   compiled from my Lectures, yet, as it was drawn up by another person, I was
   at first afraid, most illustrious King, that if it should appear in public
   bearing your name on the Dedication, I might be thought not to have acted
   properly towards your Majesty. But this doubt was removed chiefly by one
   consideration, that as a Prophet who was of royal descent, and a most noble
   ambassador of Christ, the supreme King, is highly appropriate to your rank,
   so the labor which I had bestowed on the explanation of his Prophecies would
   be accepted and valued by your Majesty. His experience made him acquainted
   with five kings exceedingly unlike each other in their dispositions, to whom
   in uninterrupted succession he officiated as a teacher; and it is
   unnecessary to inform you which of these you should chiefly select for
   imitation, or to exhort you to that which you show that you are already
   sufficiently willing to do.

   Uzziah and Jotham were favorable to him, though they were not so courageous
   as they ought to have been in maintaining the worship of God. His chief
   contest was with Ahaz, not indeed as an open enemy, but as a cunning
   hypocrite full of fraud and dissimulation. The servants of God cannot have a
   more dangerous class of enemies. His successor, Hezekiah, not only treated
   the holy man with reverence, but modestly submitted to his doctrine like one
   of the common people, and, what is still more, endured patiently severe
   reproof when it was found necessary. Manasseh, who was the last of them, and
   whom a strongly supported Jewish tradition represents as having been his
   son-in-law, subjected him to a frightful kind of torture, and wickedly put
   him to death. But at the very time when he received assistance from those
   who were not bad kings, and even during the reign of Hezekiah himself, who
   was so valiant a supporter of godliness, he never ceased to be harassed by
   sharp and troublesome disputes, and to undergo severe conflicts, so hard and
   uncommon is it for men to assent to sound doctrine; and not only so, but
   they who resolve to discharge the prophetical office honestly and faithfully
   must carry on a continual war with the world. The more earnestly ought godly
   kings to labor to aid the servants of God by their countenance, that they
   may not be distressed beyond measure by the insolence of the ungodly.

   But as this virtue is excellent and truly heroic, so, if you search the
   history of all ages from the beginning of the world, it has been uncommon,
   and there have been very few by whom it was cultivated. Many have indolently
   and carelessly, as if it had been a matter with which they had no concern,
   allowed the truth of God to be crushed without making any resistance. But
   the greater part have been openly hostile, and have opposed it with violence
   and rage; and would that they who at the present day profess to be
   Christians were as earnest in upholding the doctrine of salvation as they
   are haughty in boasting of the name!

   Not to mention others, it may justly be regarded as no ordinary consolation
   amidst the present distresses of the Church, that God has raised you up and
   endowed you with such excellent abilities and dispositions for defending the
   cause of godliness, and that you so diligently render that obedience to God
   in this matter which you know that he accepts and approves. For although the
   affairs of the kingdom are hitherto conducted by your counsellors, and
   although your Majesty’s most illustrious uncle, the Duke of Sommerset, and
   many others, have religion so much at heart, that they labor diligently, as
   they ought to do, in establishing it; yet in your own exceptions you go so
   far beyond them all as to make it very manifest that they receive no small
   excitement from the zeal which they observe in you. Not only are you
   celebrated for possessing a noble disposition, and some seeds of virtues,
   (which at so early an age is usually thought to be remarkable,) but for a
   maturity of those virtues far beyond your years, which would be singularly
   admired, as well as praised, at a very advanced age. Your piety especially
   is so highly applauded, that the Prophet Isaiah, I am fully convinced, will
   have one that will regard him with as much reverence, now that he is dead,
   as Hezekiah did when he was alive.

   As to the advantage which you will derive from the work, it is better that
   you learn that from your own perusal, and I have made some observations on
   that subject in the Preface. There is only one point on which I have
   resolved to say a few words to your Majesty. After having proclaimed God’s
   just complaints against an ungrateful people, and threatened against the
   Jews such punishment as their base apostasy and inveterate rebellion
   deserved, that the time was at hand when they should be brought into a state
   of frightful desolation, the Prophet next speaks of a new and amazing
   restoration of the Church, and promises that henceforth God will secure
   that, in spite of enemies, it shall always be in a happy and flourishing
   condition.

   Such gladness and prosperity was tasted by those who, after their return
   from the captivity in Babylon, having set up their altars for sacrifices,
   could form the expectation of higher blessings than those which they at that
   time enjoyed; just as we, by beholding the dawn, are led to expect that the
   rising of the sun will soon follow. But when, in the brightness of his
   Gospel, Christ, the Sun of Righteousness, arose, all that had been so
   eloquently described by the revelations of the Prophet was far exceeded by
   the event. Within a short time the knowledge of the true God was spread
   almost throughout the whole world. Pure religion, which formerly lay
   despised in Judea, as in a dark corner, was circulated through all nations
   and provinces, and began to be honored in such a manner, that innumerable
   tongues, in harmony of faith, called on God.

   Having collected churches in various places, the Son of God erected his
   royal throne in a conspicuous situation, where it might be beheld from the
   rising to the setting of the sun. The churches, endowed with extraordinary
   gifts of the Spirit, not only obtained prodigious communications of the
   divine goodness, but were themselves striking exhibitions of astonishing
   power, which even the blind could perceive. And although the Son of God
   reigned under the Cross, yet, amidst the arduous conflicts of persecutions,
   his glory shone brighter, and his triumphs were more splendid than if the
   Church had enjoyed undisturbed prosperity. At length, the haughty loftiness
   of the Roman empire, yielding submission to Christ, became a distinguished
   ornament of the house of God.

   But the continuance of this prosperity was prevented by the malice and
   ingratitude of men; and thus the Spouse of Christ, deprived of so costly a
   robe, degraded from so high a rank, and stripped of such gorgeous raiment,
   was afterwards reduced to an unsightly and wretched condition. Some remains,
   indeed, God preserved, as it were in places of concealment; but, as to the
   external beauty of the Church, nothing but desolation, confusion, and
   dispersion, was to be seen for many centuries. And we see how, at this very
   day, the Roman Antichrist, far and wide usurping and tyrannizing over the
   sanctuary of God, tears, crushes, and tramples under his feet all that
   belonged to God. For since the purity of doctrine is there corrupted by
   monstrous errors, since shocking murder has come into the room of lawful
   government, since the sacraments are in part debased by gross corruptions,
   and in part exposed to disgraceful sale, what but melancholy ruin is left of
   the true and natural beauty of the spiritual building?

   Yet in our age, contrary to the expectation of all, the Lord hath again
   begun to raise up that which was fallen, (Amos 9:11,) that there might at
   least be left among us an outline of the true temple, in which God should be
   worshipped with purity, and according to the requirements of the Gospel.
   Some inconsiderable persons, taken from the common people, have been
   selected by him as his architects, to promote this work by pure doctrine. It
   is, indeed, an arduous and extensive work, though Satan should give us no
   annoyance. But now that he employs every expedient for breaking down the
   Church, as soon as any portion of it has been erected, what wonder is it if
   we have great and sorrowful toil, and make small and feeble progress?

   Accordingly, the haughty tyrants scorn us, as if, in our endeavors to
   overthrow the tyranny of the Roman See, we were laboring to overturn
   Olympus. Those clever and ingenious men (as they imagine themselves to be)
   indulge in ridiculing our perseverance, in laboring hard to restore the
   condition of the Church, as if anything fixed or permanent could be
   obtained. They imagine that they have so solid a foundation, and are so well
   defended on all sides, that it would be as difficult to destroy Popery as to
   mingle heaven and earth. But the opinions of those men are somewhat various.
   The refractoriness of the world being too great to admit of being placed
   under any restraint, they hold that we labor in vain when we seek to correct
   vices, and to promote a pure and faithful administration of the Church.

   The witticism of Erasmus is well known. “Whom does Capito expect to be his
   tenth successor?” He could not deny that Wolfgang Capito was a holy man, and
   labored with the purest motives to reform the Church; but being convinced
   that it is idle for the ministers of Christ to struggle to correct the
   wickedness of the world as if they were endeavoring to cause the rivers to
   run in a contrary direction, Erasmus, imitating the custom of lazy
   philosophers, represented all of us, in the person of one man, as chargeable
   with inconsiderate zeal. But on both sides they are greatly mistaken in not
   considering that, when we repair the ruins of the Church, we give our labors
   to the Lord, in obedience to his laws and injunctions, and yet the
   restoration of the Church is his own work. Nor is it without good reason
   that this is taught in every part of Scripture, and that it is so earnestly
   enforced by the Prophet Isaiah. Remembering this doctrine, therefore, and
   relying on the assistance of God, let us not hesitate to undertake a work
   which is far beyond our own strength, and let no obstacle turn aside or
   discourage us, so as to abandon our undertaking.

   And here I expressly call upon you, most excellent King, or rather, God
   himself addresses you by the mouth of his servant Isaiah, charging you to
   proceed, to the utmost of your ability and power, in carrying forward the
   restoration of the Church, which has been so successfully begun in your
   kingdom. First, you daily read and hear that this duty is enjoined on you in
   the kingdom over which you rule. More especially Isaiah, as I have said,
   calls Kings the nursing-fathers of the Church, (Isaiah 49:23,) and does not
   permit them to withhold that assistance which her afflicted condition
   demands. Nor ought your mind to be slightly affected by the consideration,
   that the Prophet pronounces a woe on all kings and nations who refuse to
   give her their support. Next, your Majesty sees plainly what is urgently
   demanded by the times. Though you may not have great success in your labors,
   yet, knowing that this worship is acceptable to God, and is a sacrifice of
   most delightful savor, you ought not to be turned aside from your purpose by
   any event, however calamitous. Seeing, therefore, that God exhorts you to be
   courageous, and at the same time promises success, why should you not
   cheerfully obey him when he calls?

   In another passage Isaiah says, Prepare the way, prepare the way for my
   people. (Isaiah 62:10.) It is well known how hopeless was the return of the
   captives to their native country. Nor did this event take place at that
   time; but the Prophet, beholding by the Spirit what posterity some time
   afterwards would actually enjoy, lest any of the godly should be
   disheartened by so sad a spectacle, meets them beforehand with the assurance
   that there would be no kind of obstructions so powerful and formidable that
   God would not break through them to deliver his Church. Not less do we need
   at this day to be cheered by consolation.

   It is of high importance, most noble King, that you should be stimulated to
   activity by the consideration of the duty enjoined on you; for Isaiah
   exhorts all kings and magistrates, in the person of Cyrus, to stretch forth
   their hand to the Church, when in distress, to restore her to her former
   condition. Yet there is this difference between your condition and that of
   Cyrus, that he who was a stranger to the Lord’s flock never was expressly
   taught freely and willingly to come forward and undertake to be a defender
   of the Church; but to you, to whom the Lord has not only given adoption, but
   has likewise assigned a distinguished place among his sons, the Prophet may
   be said to stretch out his hand and call you to this office. So much the
   more boldly and resolutely ought you, noble King, to proceed in this course.

   The matter is, as I have said, full of great difficulties; and still greater
   are the annoyances by which it is attended, and the dangers in which it is
   involved; for Satan never ceases to employ innumerable expedients, if in any
   way he may succeed in subverting or destroying the holy temple of God; and
   sometimes God intends to make trial of our steadfastness by such attacks.
   But if you lay it down as a settled principle, that there is nothing which
   you and your most excellent Council have hitherto undertaken, or are now
   performing, for restoring the condition of the Church, which is not
   supported by the authority of God, you will unquestionably feel how
   wonderfully he accomplishes all those things which he gives in charge to his
   servants. From this happy result England will derive inestimable advantage;
   and we, too, will congratulate you on your prosperity, and that of your
   whole kingdom. Meanwhile, I shall aid those holy exertions by my prayers, as
   it is my duty to do, since I have nothing better to offer you.

   Farewell, most illustrious King! may the Lord prosper and preserve your
   Majesty for a long period, aid and guide you by his Holy Spirit, and bless
   you in all things! — Amen.

   Geneva, 25th December, 1550.
     _________________________________________________________________

   THE PREFACE TO THE PROPHET ISAIAH

   BY JOHN CALVIN

   It is customary to make a great number of statements and dissertations about
   the office of the Prophets. But, in my opinion, the shortest way of treating
   this subject is to trace the Prophets to the Law, from which they derived
   their doctrine, like streams from a fountain; for they placed it before them
   as their rule, so that they may be justly held and declared to be its
   interpreters, who utter nothing but what is connected with the Law. Now, the
   Law consists chiefly of three parts: first, the doctrine of life; secondly,
   threatenings and promises; thirdly, the covenant of grace, which, being
   founded on Christ, contains within itself all the special promises. As to
   ceremonies, they were religious exercises which strengthened the attachment
   of the people to the worship of God and to godliness, and consequently were
   added to the First Table. The Prophets, therefore, enter more largely into
   the illustration of doctrine, and explain more fully what is briefly stated
   in the Two Tables, and lay down what the Lord chiefly requires from us.
   Next, the threatenings and promises, which Moses had proclaimed in general
   terms, are applied by them to their own time and minutely described. Lastly,
   they express more clearly what Moses says more obscurely about Christ and
   his grace, and bring forward more copious and more abundant proofs of the
   free covenant.

   To make this matter still more clear, we must go a little farther back, to
   the Law itself, which the Lord prescribed as a perpetual rule for the
   Church, to be always in the hands of men, and to be observed by every
   succeeding age. Perceiving that there was danger lest an ignorant and
   undisciplined nation should need something more than the doctrine delivered
   by Moses, and that the nation could scarcely be restrained without the use
   of a tighter rein, God forbids them to consult magicians or soothsayers,
   augurs or diviners; enjoins them to be satisfied with his doctrine alone;
   but at the same time he likewise adds that he will take care that there
   shall never be wanting a Prophet in Israel. He does this purposely, with the
   view of meeting an objection which the people might have brought forward,
   that their condition would be worse than that of the infidels, all of whom
   had their priests of various orders, their soothsayers, augurs, astrologers,
   Chaldeans, and such like, whom they had it in their power to visit and
   consult, but that they would have no one to aid them by his advice in
   intricate and difficult matters. In order, therefore, to deprive them of
   every pretense, and to hinder them from polluting themselves by the
   abominable practices of the Gentiles, God promises that he will raise up
   Prophets, (Deuteronomy 18:15,) by whom he will make known his will, and who
   shall faithfully convey the message which he has entrusted to them; so that
   in future there will be no reason to complain that they are in want of
   anything. There is an exchange (heterōsis) of the plural for the singular
   number, when he uses the word Prophet; for although, as it is expressly
   interpreted by Peter, (Acts 3:22,) that passage relates literally and
   chiefly to Christ, (because he is the head of the Prophets, and all of them
   depend on him for their doctrine, and with one consent point to him,) yet it
   relates also to the rest of the Prophets, and includes them under a
   collective name.

   When he promised to give them Prophets, by whom he would make known his will
   and purpose, the Lord commanded the people to rely on their interpretations
   and doctrine. And yet it was not intended to make any addition to the Law,
   but to interpret it faithfully, and to sanction its authority. Hence also,
   when Malachi exhorts the people to adhere to the purity of faith and to be
   steadfast in the doctrine of religion, he says,

   Remember the law of Moses my servant, which I commanded him in Horeb, for
   all Israel. (Malachi 4:4.) [4]

   He reminds them of the Law of God alone, and enjoins them to be satisfied
   with it. Does Malachi therefore mean that Prophecies should be despised? By
   no means; but as the Prophecies are appendages of the Law, and are all
   briefly summed up in the Law, that exhortation was sufficient; for they who
   understand that summary of doctrine, and its leading points, and carefully
   observe them, assuredly will not neglect the Prophecies. It would be absurd
   to boast of attending to the word, were we to disregard the divine
   interpretations of it; as many persons at the present day impudently boast
   of attending to the word, while they cannot at all endure the godly
   admonitions and reproofs which proceed from the doctrine of the word.

   Thus when the Prophets inculcate moral duties, they bring forward nothing
   new, but only explain those parts of the Law which had been misunderstood.
   For instance, the people thought that they had discharged their duty
   admirably, when they offered sacrifices and performed the outward services
   of religion; for the world measures God by its own standard, and renders to
   him a carnal and counterfeited worship. The Prophets sharply reprove this,
   and show that all ceremonies are of no avail, when sincerity of heart is
   wanting, and that God is worshipped by believing on him, and by actually
   calling on his name. This had indeed been plainly enough declared by the
   Law; but it was necessary that it should be earnestly inculcated and
   frequently brought to their remembrance, and likewise that there should be
   an exposure of that hypocrisy with which men cloak themselves under the
   guise of ceremonies. As to the Second Table, the Prophets drew their
   exhortations from it, for the purpose of showing that men ought to refrain
   from all injustice, violence, and deceit. All that they do, therefore, is
   nothing else than keeping up the people’s obedience to the Law.

   In threatenings and promises, the Prophets have something peculiar; for what
   Moses had stated in general terms they minutely describe. They have likewise
   visions which peculiarly belong to them, by which the Lord revealed future
   events, in order to apply the promises and threatenings to the use of the
   people, and to declare more fully the will of God. Moses threatens, “God
   will pursue thee in battle; thou shalt be harassed by enemies abroad and by
   internal quarrels at home. Thy life shall hang as it were on a thread; thou
   shalt tremble at the rustling of a leaf,” (Leviticus 26:36,) and such like.
   On the other hand, the Prophets say, “God will arm the Assyrians against
   thee, he will call for the Egyptians by a hiss, he will raise up the
   Chaldeans, Israel shall be carried into captivity, the kingdom of Israel
   shall be destroyed, the enemy shall lay waste Jerusalem and burn the
   temple.” Similar observations might be made about the promises. Moses says,
   “If thou keep the commandments, the Lord will bless thee;” and then gives a
   general description of blessings. But the Prophets enter into detail. “This
   is the blessing which the Lord will bestow upon thee.” Again, by Moses the
   Lord promises in this manner, —

   “Though thou be scattered and driven to the utmost parts of the world, yet
   will I bring thee back.” (Deuteronomy 30:4.)

   But by the Prophets he says, “Though I drive thee into Babylon, yet after
   seventy years will I restore thee.” [5]

   As to the free covenant which God established with the Patriarchs in ancient
   times, the Prophets are much more distinct, and contribute more to
   strengthen the people’s attachment to it; for when they wish to comfort the
   godly, they always remind them of that covenant, and represent to them the
   coming of Christ, who was both the foundation of the covenant and the bond
   of the mutual relation between God and the people, and to whom therefore the
   whole extent of the promises must be understood to refer. Whoever
   understands this will easily learn what we ought to seek in the Prophets,
   and what is the purpose of their writings; and this is all that seemed
   necessary to be stated here on that subject.

   Hence we may learn in what manner the doctrine of the word should be
   handled, and that we ought to imitate the Prophets, who conveyed the
   doctrine of the Law in such a manner as to draw from it advices, reproofs,
   threatenings, and consolations, which they applied to the present condition
   of the people. For although we do not daily receive a revelation of what we
   are to utter as a prediction, yet it is of high importance to us to compare
   the behavior of the men of our own age with the behavior of that ancient
   people; and from their histories and examples we ought to make known the
   judgments of God; such as, that what he formerly punished he will also
   punish with equal severity in our own day, for he is always like himself.
   Such wisdom let godly teachers acquire, if they would wish to handle the
   doctrine of the Prophets with any good result.

   So much for the Prophets in general. To come to the Prophet Isaiah, the
   inscription plainly shows who he was, and at what time he uttered those
   prophecies; for it mentions the name of his father, Amoz, who is supposed to
   have been the brother of Azariah, king of Judah. Hence it is evident that
   Isaiah was of royal descent, and on this point all the ancients are agreed;
   and yet neither his birth nor his near relationship to the king, (for the
   Jews assert that he was the father-in-law of Manasseh,) could prevent him
   from being slain through dislike of the word; and no greater regard was paid
   to him than if he had been a person of humble rank, or had belonged to the
   lowest condition of society.

   The time when he prophesied is here pointed out by mentioning the names of
   the kings. Some think that he began to prophesy towards the end of the reign
   of King Uzziah. They found their conjecture on the vision related in the
   sixth chapter, by which, Isaiah tells us, he was confirmed in his office.
   But that conjecture rests on very slight grounds, as will be shown at the
   proper place. From this description it plainly appears that he prophesied
   during the reign of Uzziah; and on that point I cannot entertain any doubt.

   However this may be, it is evident that, at the very least, he prophesied
   more than sixty-four years; for Jotham reigned sixteen years, (2 Kings
   15:33;) Ahaz as many, (2 Kings 16:2;) [6] Hezekiah twenty-nine, (2 Kings
   18:2.) This amounts to sixty-one years. Add the years that he prophesied
   during the reign of Uzziah, and afterwards during the reign of Manasseh, by
   whom he was put to death; and there will be, at least, sixty-four years
   during which Isaiah continued, without interruption, to discharge the office
   of a Prophet. There is indeed a highly probable conjecture, amounting almost
   to certainty, that he prophesied ten years beyond the period which has now
   been stated; but as this does not clearly rest on historical proof, I shall
   not debate the matter any farther.

   All the servants of God ought carefully to observe this, that they may
   consider how patiently they ought to submit to their condition, how hard and
   difficult soever it may be, and ought not to reckon it a disgrace that they
   must endure many and severe trials, while they have before their eyes
   examples of such patience. It is indeed a very severe trial when they
   perceive that by their manifold exertions they are doing no good, and
   imagine that it would be a thousand times better to relinquish their post
   than to labor so long in vain. Such examples, therefore, they ought
   frequently to set before them and call to remembrance; how Isaiah, whose
   labors were numerous and extensive, had little success, and how Jeremiah
   continued for fifty years to cry aloud to the people, though the result was
   that they became more and more rebellious, and how no difficulties could
   turn them aside from their course. We, too, ought to proceed in the
   discharge of our duty, and patiently to endure every kind of annoyances.

   It is proper to observe also the succession of kings, who are here
   enumerated; for amidst so great a diversity, it is impossible that the state
   of public affairs could remain unchanged, as we know that, whenever any
   change takes place in a public station, the greater part of men immediately
   adopt a new manner of life; and from this source many vexations must have
   arisen. The unshaken firmness and unbroken courage with which he persevered
   ought to excite all the servants of God to imitation, that they may never
   bend or turn aside from the right path.

   A question may arise, Was it Isaiah himself, or some other person, that
   wrote this inscription to his Prophecy? Not one of the commentators whose
   writings I have hitherto perused answers this question. For my own part,
   though I cannot fully satisfy my mind, yet I shall tell what I think. The
   Prophets, after having publicly addressed the people, drew up a brief
   abstract of their discourse, and placed it on the gates of the temple, that
   all might see and become more fully acquainted with the prophecy. When it
   had been exposed for a sufficient number of days, it was removed by the
   ministers of the temple, and placed in the Treasury, that it might remain as
   a permanent record. In this way, it is probable, the books of the Prophets
   were compiled; and this may be inferred from the second chapter of the book
   of Habakkuk, if it be properly examined, and likewise from the eighth
   chapter of this Prophecy. (Habakkuk 2:2; Isaiah 8:1.) Those who have
   carefully and judiciously perused the Prophets will agree with me in
   thinking that their discourses have not always been arranged in a regular
   order, but that the roll was made up as occasion served. That these writings
   have come down to us through the agency of the Priests, whose duty it was to
   transmit the prophecies to posterity, (though the Priests were often the
   bitterest enemies of the Prophets,) is a remarkable instance of the
   providence of God.
     _________________________________________________________________

   [4] Original text has:Mal. iv. 3. — fj.

   [5] In this comprehensive view of the writings of Moses, as compared with
   those of the later Prophets, our author does not quote the exact words of
   the sacred writers. More than one phrase shows that he had chiefly in his
   eye the promises and threatenings detailed in Leviticus 26 and Deuteronomy
   28 — Ed.

   [6] Original text has:2 Kings xvi. 3; — fj.
     _________________________________________________________________

   COMMENTARY ON THE PROPHET ISAIAH

   CHAPTER 1
     _________________________________________________________________

   Isaiah Chapter 1:1-31

   1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and
   Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of
   Judah.

   1. Visio Isaiae filii Amoz, quam vidit super Iudam et Ierusalem in diebus
   Usiae, Iotham, Achaz, Ezechiae, regum Iuda.

   2. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have
   nourished and brought up children, and they have rebelled against me.

   2. Audite caeli, et ausculta terra; quia sic Dominus loquitur, Filios
   educavi et sustuli, ipsi tamen scelerate egerunt in me, (vel, rebellarunt
   contra me.)

   3. The ox knoweth his owner, and the ass his master's crib: but Israel doth
   not know, my people doth not consider.

   3. Cognovit bos possessorem suum, et asinus praesepe dominorum suorum:
   Israel non cognovit, populus meus non intellexit.

   4. Ah sinful nation, a people laden with iniquity, a seed of evil-doers,
   children that are corrupters! They have forsaken the Lord, they have
   provoked the Holy One of Israel unto anger, they are gone away backward.

   4. O gens scelesta, populus onustus iniquitate, semen malignorum, filii
   degeneres! dereliquerunt Iehovam, spreverunt (vel, provocarunt ad iram)
   sanctum Israelis, alienati sunt retrorsum.

   5. Why should ye be stricken any more? ye will revolt more and more. The
   whole head is sick, and the whole heart faint.

   5. Quorsum adhuc vos percuterem? Adjicietis praevaricationem. Totum caput
   languori, et totum cor dolori.

   6. From the sole of the foot even unto the head there is no soundness in it;
   but wounds, and bruises, and putrifying sores: they have not been closed,
   neither bound up, neither mollified with ointment.

   6. A planta pedis usque ad caput nulla in eo sanitas. Vulnus, tumor, et
   saniosa plaga. Nec sunt emplastro curatae, nec circumligatae, nec oleo
   delinitae.

   7. Your country is desolate, your cities are burnt with fire: your land,
   strangers devour it in your presence, and it is desolate, as overthrown by
   strangers.

   7. Terra vestra in vastitatem: Urbes vestrae igni succensae: terram vestram
   alieni devorant in conspectu vestro, redacta est in solitudinem, juxta
   subversionem exterorum.

   8. And the daughter of Zion is left as a cottage in a vineyard, as a lodge
   in a garden of cucumbers, as a besieged city.

   8. Et residua manebit filia Zion, sicut tugurium in vinea, sicut diversorium
   in cucumerario, sicut civitas vastata.

   9. Except the Lord of hosts had left unto us a very small remnant, we should
   have been as Sodom, and we should have been like unto Gomorrah.

   9. Nisi Dominus exercituum residuas nobis fecisset reliquias vel tantillas,
   quasi Sodoma fuissemus, et similes Gomorrhae.

   10. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of
   our God, ye people of Gomorrah:

   10. Audite verbum Domini, principes Sodomae: auscultate Legem Dei nostri,
   populus Gomorrhae.

   11. To what purpose is the multitude of your sacrifices unto me? saith the
   Lord: I am full of the burnt-offerings of rams, and the fat of fed beasts;
   and I delight not in the blood of bullocks, or of lambs, or of he-goats.

   11. Quorsum mihi multitudo sacrificiorum vestrorum? dicit Dominus. Plenus
   sum holocaustis arietum, et adipe saginatorum animalium: nec sanguinem boum,
   aut ovium, aut hircorum desidero.

   12. When ye come to appear before me, who hath required this at your hand,
   to tread my courts?

   12. Quando venitis ut appareatis coram facie mea, quis hoc e manu vestra
   requisivit? nempe conterere atria mea.

   13. Bring no more oblations; incense is an abomination unto me; the
   new-moons and sabbaths, the calling of assemblies, I cannot away with; it is
   iniquity, even the solemn meeting;.

   13. Ne pergatis adducere oblationem vanitatis. Incensum abominatio est mihi.
   Neomeniam, et sabbathum, et solennes indictiones non potero: vana res est,
   nec conventum.

   14. Your new-moons and your appointed feasts my soul hateth: they are a
   trouble unto me; I am weary to bear them

   14. Neomenias vestras et solennia vestra odio habet anima mea: superfuerunt
   mihi loco oneris, fatigatus sum ferendo.

   15. And when ye spread forth your hands, I will hide mine eyes from you;
   yea, when ye make many prayers, I will not hear: your hands are full of
   blood.

   15. Cum expanderitis manus vestras, abscondam oculos meos a vobis. Etiamsi
   multiplicaveritis orationem, ego non exaudiam. Manus vestrae sanguine plenae
   sunt.

   16. Wash you, make you clean; put away the evil of your doings from before
   mine eyes; cease to do evil;

   16. Lavate, mundemini, auferte malitiam studiorum vestrorum a conspectu
   oculorum meorum, desinite mala facere.

   17. Learn to do well; seek judgment; relieve the oppressed; judge the
   fatherless; plead for the widow.

   17. Discite benefacere: quaerite judicium: restituite (vel, dirigite)
   oppressum: jus dicite pupillo: tuemini viduam.

   18. Come now, and let us reason together, saith the Lord: Though your sins
   be as scarlet, they shall be as white as snow; though they be red like
   crimson, they shall be as wool.

   18. Venite, agedum, et disceptemus, dixit Dominus: si fuerint peccata vestra
   ut coccinum, quasi nix dealbabuntur: si rubicunda fuerint instar purpurae,
   quasi lana erunt.

   19. If ye be willing and obedient, ye shall eat the good of the land:

   19. Si volueritis, et audieritis, bonum terrae comedetis.

   20. But if ye refuse and rebel, ye shall be devoured with the sword: for the
   mouth of the Lord hath spoken it

   20. Quod si nolueritis, et rebelles fueritis, gladio consummemini: quoniam
   os Domini loquutum est.

   21. How is the faithful city become an harlot! it was full of judgment;
   righteousness lodged in it; but now murderers.

   21. Quomodo facta est meretrix civitas fidelis? plena judicio fuit: et
   aequitas pernoctavit (vel, habitavit) in ea; nunc autem homicidae.

   22. Thy silver is become dross, thy wine mixed with water:

   22. Argentum tuum versum est in scoriam, et vinum tuum est aqua mixtum.

   23. Thy princes are rebellious, and companions of thieves: every one loveth
   gifts, and followeth after rewards: they judge not the fatherless, neither
   doth the cause of the widow come unto them.

   23. Principes tui perversi, et socii furum: unusquisque diligit munus, et
   inhiat mercedibus: causam pupilli non judicant, nec causa viduae pervenit ad
   eos.

   24. Therefore saith the Lord, the Lord of hosts, the mighty One of Israel,
   Ah, I will ease me of mine adversaries, and avenge me of mine enemies:

   24. Propterea dicit Dominus, (vel, Dominator,) Iehovah exercituum, fortis
   Israel, Heu! consolationem capiam super hostibus meis, vindicabor de
   inimicis meis.

   25. And I will turn my hand upon thee, and purely purge away thy dross, and
   take away all thy tin:

   25. Convertam manum meam super te: purgabo ad liquidum scoriam tuam, et
   auferam omne stannum tuum.

   26. And I will restore thy judges as at the first, and thy counsellors as at
   the beginning: afterward thou shalt be called, The city of righteousness,
   The faithful city.

   26. Et restituam judices tuos sicut a principio, et consiliarios tuos ut ab
   initio. Tum dicetur de te, Civitas justitiae, urbs fidelis.

   27 Zion shall be redeemed with judgment, and her converts with
   righteousness.

   27. Sion in judicio redimetur, et qui reducentur ad eam, in justitia.

   28. And the destruction of the transgressors and of the sinners shall be
   together, and they that forsake the Lord shall be consumed.

   28. Contritio autem praevaricatorum et sceleratorum simul fiet; et qui a
   Domino defecerunt consumentur.

   29. For they shall be ashamed of the oaks which ye have desired, and ye
   shall be confounded for the gardens that ye have chosen.

   29. Nempe pudifient ab arboribus quas concupivistis, et ignominia
   afficiemini a lucis quos elegistis.

   30. For ye shall be as an oak whose leaf fadeth, and as a garden that hath
   no water.

   30. Eritis certe sicut arbor cujus folium marcessit, et sicut lucus non
   habens aquas.

   31. And the strong shall be as tow, and the maker of it as a spark, and they
   shall both burn together, and none shall quench them

   31. Eritque fortis vester (alias, Deus) sicut stuppa; et fictor ejus quasi
   scintilla; et comburentur ambo, nec erit qui extinguat.


   1. The vision of Isaiah The Hebrew word חזון (chazon,) though it is derived
   from חזה, (chazah,) he saw, and literally is a vision, yet commonly
   signifies a prophecy. For when the Scripture makes mention of special
   visions which were exhibited to the prophets in a symbolical manner, when it
   was the will of God that some extraordinary event should receive
   confirmation, in such cases the word Tibet, (מראה,) vision, is employed. Not
   to multiply quotations, in a passage which relates to prophecy in general
   the writer says, that the word of God was precious, because חזון, (chazon,)
   vision, was of rare occurrence. (1 Samuel 3:1.) A little afterwards, the
   word מראה: (mar-ah) is employed to denote the vision by which God revealed
   himself to Samuel. (1 Samuel 3:13.) In distinguishing between two ordinary
   methods of revelation, a vision and a dream, Moses speaks of a vision (מראה)
   as the special method. (Numbers 12:6.) It is evident, however, that the
   seer, הראה, (haroeh,) was the name formerly given to prophets, (1 Samuel
   9:9;) but by way of excellence, because God revealed to them his counsel in
   a familiar manner.

   So far as relates to the present passage, this word unquestionably denotes
   the certainty of the doctrine; as if it had been said that there is nothing
   contained in this book which was not made known to Isaiah by God himself.
   The derivation of the word, therefore, deserves attention; for we learn by
   it that the prophets did not speak of their own accord, or draw from their
   own imaginations, but that they were enlightened by God, who opened their
   eyes to perceive those things which otherwise they would not of themselves
   have been able to comprehend. Thus the inscription of Isaiah recommends to
   us the doctrine of this book, as containing no human reasonings, but the
   oracles of God, in order to convince us that it contains nothing but what
   was revealed by the Spirit of God.

   Concerning Judah Were we to render it to Judah, it would make little
   difference, for the preposition על (al) has both significations, and the
   meaning will still be, that everything contained in this book belongs
   strictly to Judah and Jerusalem. For though many things are scattered
   through it which relate to Babylon, Egypt, Tyre, and other cities and
   countries, yet it was not necessary that those places should be expressly
   enumerated in the title; for nothing more was required than to announce the
   principal subject, and to explain to whom Isaiah was chiefly sent, that is,
   to Jerusalem, and the Jews. Everything else that is contained in his
   prophecies may be said to have been accidental and foreign to the subject.

   And yet it was not inconsistent with his office to make known to other
   nations the calamities which should overtake them; for in like manner Amos
   did not go beyond the limits of his calling, when he did not spare the Jews,
   though he was not sent to them. (Amos 2:4, 5.) A still more familiar
   instance is found in the calling of Peter and Paul, the former of whom was
   appointed to the Jews, and the latter to the Gentiles. (Galatians 2:8.) And
   yet Peter did not rush beyond the limits of his office, by preaching to the
   Gentiles; as, for example, when he went to Cornelius: (Acts 10:17:) nor did
   Paul, when he offered his services to the Jews, to whom he immediately went
   as soon as he entered into any city. (Acts 13:5; 14:1; 17:2, 10; 18:4,19.)
   In the same light ought we to view Isaiah; for while he is careful to
   instruct the Jews, and directs his labors expressly towards that object, he
   does not transgress his proper limits when he likewise takes a passing
   notice of other nations.

   Judah and Jerusalem He takes Judah for the whole nation, and Jerusalem for
   the chief city in the kingdom; for he does not make a distinction between
   Jerusalem and the Jews, but mentions it, by way of eminence, (kat '
   exochēn,) as the metropolis, just as if a prophet of the present day were to
   address the kingdom of France, and Paris, which is the metropolis of the
   nation. And this was of great importance, that the inhabitants of Jerusalem
   might not hold themselves exempted, as if they were free from all blame, or
   placed above the laws on account of their high rank, and thus might send the
   meaner sort of people to be instructed by homely prophets. It is a mistake,
   however, to suppose that Jerusalem is mentioned separately, on account of
   its being situated in the tribe of Benjamin; for the half of that tribes
   which was subject to the posterity of David, is included under the name of
   Judah

   2. Hear, O heavens Isaiah has here imitated Moses, as all the prophets are
   accustomed to do; and there cannot be a doubt that he alludes to that
   illustrious Song of Moses, in which, at the very commencement, he calls
   heaven and earth to witness against the people:

   Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my
   mouth. (Deuteronomy 32:1.)

   This is unquestionably a very severe protestation; for it conveys this
   meaning, that both turn to the elements which are dumb and devoid of
   feeling, because men have now no ears, or are bereft of all their senses.
   The Prophet, therefore, speaks of it as an extraordinary and monstrous
   thing, which ought to strike even the senseless elements with amazement. For
   what could be more shocking than that the Israelites should revolt from God,
   who had bestowed on them so many benefits? Those who think that by heaven
   are meant angels, and by earth men, weaken too much the import of those
   words, and thus destroy all their force and majesty.

   Almost all the commentators consider the clause to end with the words, for
   the Lord hath spoken; as if the Prophet had intimated, that as soon as the
   Lord opens his sacred mouth, all ought to be attentive to hear his voice.
   And certainly this meaning has the appearance of being more full; but the
   context demands that we connect the words in a different manner, so as to
   make the word hear to refer, not in a general manner to any discourse
   whatever, but only to the expostulation which immediately follows. The
   meaning therefore is, Hear the complaint which the Lord brings forward, I
   have nourished and brought up children, etc. For he relates a prodigy, which
   fills him with such horror that he is compelled to summon dead creatures as
   witnesses, contrary to nature.

   That no one may wonder at the circumstance of his addressing dumb and
   lifeless objects, experience very clearly shows that the voice of God is
   heard even by dumb creatures, and that the order of nature is nothing else
   than the obedience which is rendered to him by every part of the world, so
   that everywhere his supreme authority shines forth; for at his bidding the
   elements observe the law laid down to them, and heaven and earth perform
   their duty. The earth yields her fruits; the sea flows not beyond her
   settled boundaries; the sun, moon, and stars perform their Courses; the
   heavens, too, revolve at stated periods; and all with wonderful accuracy,
   though they are destitute of reason and understanding But man, endued with
   reason and understanding, in whose ears and in whose heart the voice of God
   frequently sounds, remains unmoved, like one bereft of his senses, and
   cannot bend the neck to submit to him. Against obstinate and rebellious men
   shall dumb and lifeless creatures bear testimony, so that they will one day
   feel that this protestation was not in vain.

   I have nourished Literally it runs, I have made them great; [7] but as he is
   speaking about children, we cannot obtain a better rendering than I have
   nourished, or, I have brought up; [8] for instead of the verb, to nourish,
   [9] the Latins employ the phrase, to bring up children [10] But he
   afterwards mentions other benefits which he had bestowed on them in rich
   abundance; as if he had said, that he not only had performed the part of a
   kind father, by giving them food and the ordinary means of support, but had
   labored to raise them to an honorable rank. For in every sort of kindness
   towards them he had, as it were, exhausted himself, as he elsewhere
   reproaches them,

   What could have been done to my vineyard that I have not done? (Isaiah 5:4.)

   A similar charge the Lord might indeed have brought against all nations; for
   all of them he feeds, and on all he confers great and multiplied benefits.
   But he had chosen the Israelites in a peculiar manner, had given them a
   preference above others by adopting them into his family, had treated them
   as his most beloved children, had tenderly cherished them in his bosom, and,
   in a word, had bestowed on them every kind of blessings.

   To apply these observations to our own times, we ought to consider whether
   our condition be not equal, or even superior to that which the Jews formerly
   enjoyed. Their adoption into the family of God bound them to maintain the
   purity of his worship. Our obligation is twofold; for not only have we been
   redeemed by the blood of Christ, but he who once redeemed us is pleased to
   favor us with his Gospel, and in this manner prefers us to all those whom he
   still allows to remain blinded by ignorance. If we do not acknowledge these
   things, how much severer punishment shall we deserve? For the more full and
   abundant the grace of God which hath been poured out on us, the higher will
   be the ingratitude of which it shall convict us.

   They have revolted. [11] Jerome translates it, they have despised; [12] but
   it is plain enough, from many passages, that פשע (pashang) means something
   more, namely, revolt. God declares, that by no acts of kindness could they
   be kept in a state of obedience, that they were utterly disaffected and
   estranged, like a son who leaves his father’s house, and thus makes manifest
   that there remains no hope of his improvement. It is indeed a monstrous
   thing that children should not be obedient to their father, and to a Father
   who is so kind, and who gives unceasing attention to his family. Lycurgus
   refused to enact a law against ungrateful persons, because it was
   monstrously unnatural not to acknowledge a benefit received. A child who is
   ungrateful to his father is therefore a double monster; but a child who is
   ungrateful to a kind and generous father is a threefold monster. For he
   employs the word children, not for the purpose of treating them with
   respect, but in order to exhibit that revolt in a more striking manner, and
   in more hateful colors.

   3. The ox knoweth his owner This comparison marks the more strongly the
   criminality of the revolt; for the Lord might have compared his people to
   the Gentiles; but he is still more severe when he compares them to dumb
   beasts, and pronounces them to be more stupid than the beasts are. Though
   beasts are destitute of reason and understanding, still they are capable of
   being taught; to such an extent, at least, as to recognize those who feed
   them. Since, therefore, God had not only fed this people at a stall, but had
   nourished them with all the kindness which is wont to be exercised by a
   father towards his sons, and had not only filled their bellies, but supplied
   them daily with spiritual food; having perceived them to be so exceedingly
   sluggish, he justly considers that they deserve to be taught in the school
   of beasts, and not of men; and therefore he sends them to the oven and asses
   to learn from them what is their duty. Nor ought we to wonder at this; for
   the beasts frequently observe the order of nature more correctly, and
   display greater kindness, than men themselves.

   Not to multiply instances, it will be sufficient to notice that which is
   here mentioned by Isaiah, that the beasts, though they are exceedingly dull
   and stupid, do, notwithstanding, obey their masters and those who have the
   charge of them. But if we choose to attend to other points in which they
   excel men, how many shall we discover? What is the reason why scarcely any
   animal is cruel to its own species, and that it recognizes in another its
   own likeness? What is the reason why all animals commonly bestow so much
   care in rearing their young, while it frequently happens that mothers,
   forgetful of the voice of nature and of humanity, forsake their children?
   What is the reason why they are accustomed to take no more meat and drink
   than what is sufficient for sustaining their life and their strength, while
   men gorge themselves, and utterly ruin their constitutions? In a word, What
   is the reason why they do not, in any respect, transgress the laws which
   nature has prescribed to them?

   The papists, who are accustomed to set aside the true meaning of the
   Scriptures, and to spoil all the mysteries of God by their own fooleries,
   have here contrived an absurd fable; for they have falsely alleged that the
   oxen and asses in the stall worshipped Christ when he was born; by which
   they show themselves to be egregious asses. (And indeed I wish that they
   would imitate the ass which they have invented; for then they should be
   asses worshipping Christ, and not lifting up the heel against his divine
   authority.) For here the Prophet does not speak of miracles, but of the
   order of nature, and declares, that those who overturn that order may be
   regarded as monsters. We must not contrive new miracles for the purpose of
   adding to the authority of Christ; for, by mingling the false with the true,
   there is danger lest both should be disbelieved; nor can there be any doubt
   but that, if such a miracle had been wrought, the Evangelists would have
   committed it to writing.

   Israel doth not know. The name Israel, which he contrasts with those beasts,
   is emphatic. We know how honorable it was for the posterity of Abraham to be
   known by this name, which God had bestowed on the holy patriarch, because he
   had vanquished the angel in wrestling. (Genesis 32:28.) So much the more
   dishonorable was it for bastard and rebellious children to make false
   boasting of that honor. First, there is an implied reproof, not only because
   those who do not at all resemble the holy mall do wrong in assuming his
   name, but because they are ungrateful to God, from whom they had received
   most valuable blessings. Secondly, there is also conveyed an indirect
   comparison; for the higher their rank was in being far exalted above all
   other nations, so much the greater disgrace is flow intended to be expressed
   by separating them from other nations under the honorable designation of
   Israel

   The Greek translators have added the word me [13] ; but I prefer to repeat
   what he had said before, Israel doth not know His Owner, that is, God; nor
   his crib, that is, the Church, in which he had been brought up, and to which
   he ought to be attracted; while those beasts, on the other hand, recognize
   the master by whom they are nourished, and willingly return to the place
   where they have been fed.

   4. Ah sinful nation! [14] Though he held already reproved their crime with
   sufficient severity, yet, for the purpose of exposing it still more, he adds
   an exclamation, by which he expresses still more strongly his abhorrence of
   such base ingratitude and wickedness. Some are of opinion that the particle
   הוי (hoi) denotes grief; Jerome renders it vae (Wo to); but for my part I
   reckon it sufficient to say that it is an exclamation, suggested partly by
   astonishment, and partly by sorrow. For we burst into loud cries, when the
   disgracefulness of the action is such as cannot be expressed in plain terms,
   or when we want words to correspond to the depth of our grief Where we have
   rendered wicked nation, the Greeks have translated hamartōlon that is, a
   sinner; and such is likewise the rendering of the Vulgate. But the Hebrew
   word denotes those who are given up to crime; and the Prophet unquestionably
   charges them with abandoned wickedness.

   A people laden with iniquity The force of the metaphor ought to be observed;
   for not only does he mean that they are sunk in their iniquity, as in a deep
   mire, but he likewise brings a charge against them, that they sin, not
   through mistake or thoughtlessness, as frequently happens with those who are
   easily led astray, but that they follow out their rebellion with a firm
   purpose of mind; as if he had said that they were the slaves of sin, or sold
   to act wickedly.

   When he adds, a seed of evil-doers, he means a wicked seed. Others, with
   greater ingenuity, consider this passage to mean, that they are declared to
   be unworthy of holding a place among the children of Abraham, because they
   are bastards, and not related to him; as they are elsewhere called the seed
   of Canaan, and are reproached with being uncircumcised, (Jeremiah 9:26,) as
   if they had been the descendants of heathens and foreigners. But it is
   customary with the Hebrews to employ the phrase, “children of the good” for
   “good children,” a mode of expression which has been imitated by the Greeks.
   [15]

   Degenerate children. The word משחיתים (mashchithim) literally means
   corrupting, and accordingly translators supply the word themselves, or,
   their pursuits. But I reckon that degenerate is a more appropriate
   rendering; for the Prophet means that they are so depraved as to be
   altogether unlike their parents. The four epithets which are here bestowed
   by him on his nation are far from being honorable, and are widely different
   from the opinion which they had formed about themselves. For this is the
   manner in which we must arouse hypocrites; and the more they flatter
   themselves, and the farther they are from being regulated by the fear of
   God, so much the more ought we to wield against them the thunderbolts of
   words. On such persons a milder form of instruction would produce no effect,
   and an ordinary exhortation would not move them. It is necessary, also, to
   remove that false conviction of their holiness, righteousness, and wisdom,
   which they commonly employ as a disguise, and as the ground of idle
   boasting.

   For they have forsaken the Lord He assigns the reason why he reproves them
   with such sharpness and severity. It is, that they may not complain, as they
   are wont to do, of being treated with excessive harshness and rigour. And
   first he upbraids them with that which is the source of all evils, their
   revolt from God; for, as it is the highest perfection of righteousness to
   cleave to God, agreeably to those words of Moses, Now, Israel, what doth thy
   God require from thee but that thou shouldst cleave to him? [16] so, when we
   have revolted from him, we are utterly ruined. The design of the Prophet is,
   not to convince the Jews that they are guilty of a single crime, but to show
   that they are wholly apostates.

   The following words, they have provoked the Holy One of Israel, whether the
   word be rendered provoke, or despise, the latter of which I prefer, are
   undoubtedly added in order to place their sin in a still stronger light; for
   it was shamefully base to treat with contempt the favor of him who had
   chosen them alone out of all the nations to be adopted into his family. This
   is also the reason why he calls himself the Holy One of Israel; because, by
   admitting them to alliance with him, he had at the same time adorned them
   with his holiness; for wherever this name occurs it is ascribed to him on
   account of the effect. What barbarous pride was there in despising so great
   an honor! If any one choose rather to render the word provoke, the meaning
   will be, that they rejected God, as if they expressly intended to provoke
   his anger; which shows how detestable their apostasy is.

   They are gone away backward The meaning is, that when the Lord laid down to
   them a fixed way and rule of living, they were hurried along by their sinful
   passions; but he confirms the statement which he had just now made, that
   their licentiousness was so unbridled that they utterly revolted from God,
   and deliberately turned aside from that course to which their life ought to
   have been directed.

   5. Why should ye be stricken any more? Some render it, Upon what? or, On
   what part? and interpret the passage as if the Lord had said that he had not
   another scourge left; because so various are the methods by which he has
   attempted to bring them back to the path of duty, that no other way of
   chastising them remains to be tried. But I prefer to render it Why? because
   this corresponds to the Hebrew word, and agrees better with the context. It
   is equivalent to phrases in daily use, To what purpose? For what object?
   [17] He means that the Jews have proceeded to such a pitch of wickedness and
   crimes, that it is impossible to believe that chastisements will do them any
   good; for when desperate men have been hardened, we know that they will
   rather be broken to shreds than submit to correction. He complains of their
   prodigious obstinacy, like a physician who should declare that every remedy
   had been tried, and that his skill was now exhausted.

   At the same time he charges them with extreme malice; for when ungodly men
   are not even humbled by punishments, they have arrived at the very height of
   wickedness; as if the Lord had said, “I see that I should do you no good if
   I were to chastise you;” for although chastisements and afflictions are the
   remedies which God employs for curing our vices, yet, when they are found to
   be of no advantage to us, we are past hope. True, indeed, God does not on
   that account cease to punish us, but, on the contrary, his wrath against us
   is the more enflamed; for such obstinacy God abhors above all things else.
   But he justly says that his labor is lost when he does not succeed in
   bringing us to repentance, and that it is useless to apply remedies to those
   who cannot be cured. Thus he does not fail to double their chastisements and
   afflictions, and to try the very utmost of what can be done, and he is even
   compelled to take this course until he absolutely ruin and destroy them. But
   in all this he does not discharge the office of a physician; but what he
   laments is, that the chastisements which he inflicts will be of no avail to
   his people.

   You will yet grow more faithless It is a confirmation of the former
   statement, and therefore I separate it from the former clause, though there
   are some who put them together. It is as if he had said, “Still you will not
   cease to practice treachery; yea, you will add to your crimes; for I
   perceive that you rush to the commission of iniquity as if you had leagued
   and banded yourselves for that purpose, so that we can no longer hope that
   you will slacken in your course.” The design of God is to exhibit their
   incorrigible disposition, that they may be left without excuse.

   The whole head is sick. Others translate it every head, and suppose that
   those terms denote the princes and nobles of the nation. I rather agree with
   the opinion of those who render it the whole head; for I consider it to be a
   plain comparison taken from the human body, to this effect, that the body is
   so severely afflicted that there is no hope of returning health. He points
   out two principal parts on which the health of the body depends, and thus
   shows the extent of the disease which, he tells us, has infected this
   wretched people to such a degree that they are wasting away; that the
   disease exists not in a single member, or in the extremities of the body,
   but that the heart itself has been wounded, and the head is severely
   afflicted; in short, that the vital parts, as they are called, are so much
   injured and corrupted that it is impossible to heal them.

   But here also commentators differ; for some of them view this state of
   disease as referring to sins, and others to punishments. Those who view it
   as referring to sins interpret it thus: “You are like a rotten and stinking
   body, in which no part is sound or healthy. Crimes of the worst description
   prevail amongst you, by the infection of which every thing is corrupted and
   debased.” But I choose rather to interpret it as referring to punishments;
   for unquestionably God still proceeds with this complaint, that the nation
   is so obstinate as to be incapable of being cured by any chastisements,
   because, though it has been beaten almost to death, or at least has been
   maimed and frightfully torn by repeated blows, still it is not reformed.
   Such too is the import of —

   6. From the sole of the foot even unto the head there is no soundness in it
   Here he proceeds with the same comparison, and repeats the same statement;
   for certainly those who explain the former part of the verse, as referring
   to punishments, do not sufficiently consider the remaining part of the
   context. If we shall admit that a nation corrupted by vices is compared to a
   diseased body, what is the meaning of the words which immediately follow,
   that the wounds have not been bound up or mollified with ointment? It is
   plain that the Prophet speaks of afflictions by which the nation had almost
   wasted away, and that he adduces this long-continued weakness as a proof of
   hardened impenitence. He calls it a putrifying sore, from which diseased
   matter is continually flowing, as if some concealed fountain were
   perpetually sending forth an additional supply of venom. By this comparison
   he shows that the wound is incurable, because that supply cannot be stopped.
   All this is prodigiously heightened by affirming that no remedies have been
   applied; for the three metaphors which he joins together — they have not
   been closed, neither bound up, neither mollified with ointment — have all
   the same meaning that the nation, without any hope of relief, without
   comfort, without remedy, is reduced to such a state of distress, that in
   such punishments the utmost severity of God is openly displayed.

   7. Your country is desolate Literally, it is desolation; and thus Isaiah
   goes on to speak more fully and plainly of what he had already said
   figuratively about chastisements, that the country has been reduced to a
   frightful state of devastation: for I choose to interpret all those
   statements as relating to past occurrences, because the Prophet does not
   threaten the vengeance of God, but describes those heavy calamities which
   have already happened. He upbraids them with indolence and stupidity in
   remaining unmoved by their afflictions.

   Like the destruction of strangers [18] . This is added for the sake of
   heightening the picture; for the opinion that זרים (zarim) is here put for
   זרם (zerem), an inundation, is farfetched. That word might no doubt be
   applied to enemies, but it is better to take it as literally denoting
   foreigners. The calamity is more grievous when it is brought on by men who
   are unknown, and who have come from a distant country, who lay waste with
   far greater recklessness and cruelty than neighboring tribes. Such men
   destroy cities, burn houses, buildings, and villages, and spread desolation
   all around. In short, they rush forward with barbarous ferocity, bent on
   murders and conflagrations, and are more eager to inflict damage than to
   make gain. But neighbors, when they have subdued a country, can retain
   possession of it by having a garrison, and as soon as a revolt is attempted,
   or an insurrection takes place, can send additional troops; and therefore
   they are not so cruel; nor do they lay waste a country from which they hope
   to derive some advantage. It is therefore no ordinary calamity, but the most
   shocking of all calamities, that is here described.

   Hence we ought to learn that, when God begins to punish us, if we do not
   repent, he does not immediately desist, but multiplies the chastisements,
   and continually follows them up with other afflictions. We ought therefore
   to abstain from such obstinacy, if we do not wish to draw down upon
   ourselves the same punishments, or at least to deserve the same reproach
   which was brought against the Jews, that though they had received sharp
   warnings, and had felt the hand of God, still they could not be corrected or
   reformed.

   Moreover, we ought not to wonder that we are visited with so great an amount
   and variety of afflictions, of which we see no end or limit, for by our
   obstinacy we fight with God and with his stripes. It must therefore happen
   with us as with wincing and unruly horses, which, the more obstinate and
   refractory they are, have the whip and spur applied to them with greater
   severity. In the present day there are many who almost accuse God of
   cruelty, as if he always treated us with harshness, and as if he ought to
   chastise us more gently; but they do not take into account our shocking
   crimes. If those crimes were duly weighed by them, they would assuredly
   acknowledge that, amidst the utmost severity, the forbearance of God is
   wonderful; and that we may not think that in this case the Lord was too
   severe, we must take into consideration the vices which he afterwards
   enumerates.

   Here an objection will be started. Why does Isaiah declare that the nation
   endured such a variety of afflictions, while we have already mentioned that
   he began to prophesy under Uzziah, [19] during whose reign the kingdom of
   Judah was in a prosperous condition? (2 Chronicles 26:5-15.) For although,
   towards the end of his life, the kingdom of Israel met with some disasters,
   still this did not affect the kingdom of Judah. Accordingly, the Jews think
   that these words relate to the reign of Jotham, (2 Kings 15:32,) and not of
   Uzziah. Their opinion appears at first sight to have little weight; and yet,
   when the whole matter is examined, it is not destitute of probability; for
   we know that the prophets did not always attend to chronological arrangement
   in collecting their prophecies; and it is possible that this discourse of
   Isaiah was placed first in order for no other reason but because it contains
   a summary view of that doctrine which is afterwards to be delivered.

   Others think that they can easily get rid of the difficulty by interpreting
   the whole passage as a description of vice, and not of punishments; but what
   is said about the burning of cities and about the desolation of the country
   cannot easily be disposed of in that manner. If it is supposed that the
   Prophet speaks of the future and not the present condition of that kingdom,
   and that in the name of God he foretells approaching calamities, though they
   did not behold them with their eyes, I do not greatly object to that view,
   though it is probable that he treats of events which were known to them. It
   is a real narrative, and not a prediction, though in the next verse I
   acknowledge he announces the approaching result.

   8. And the daughter of Zion shall be left [20] as a cottage in a vineyard He
   alludes to a custom which exists in France, that the vinekeepers rear a
   cottage for themselves when the grapes begin to ripen. His next comparison,
   which is closely allied to the former, is taken from a custom of that nation
   of protecting also gardens of cucumbers [21] by means of men who kept watch
   during the night. He next explains what he intended to convey by both
   comparisons.

   Like a besieged city This may be explained in two ways; either that the
   whole country will be wasted, with the solitary exception of the city, which
   shall be left standing like a cottage, or that the city itself will be
   destroyed. The former interpretation is adopted by the Jews, and they
   understand this passage to relate to the siege of Sennacherib; but I think
   that it has a wider signification, and embraces other calamities which
   followed afterwards. This may indeed refer to the neighboring country, from
   the misery and devastation of which it was impossible but that the city
   should sustain much damage; but I consider the Prophet’s meaning to be, that
   the evils of which he speaks shall reach even to the city itself, until,
   broken and ruined, it shall wear the aspect of a mean cottage

   The daughter of Zion is the name here given to Jerusalem, in accordance with
   what is customary in Scripture to give the designation of daughter to any
   nation, in the same manner as the daughter of Babylon (Isaiah 47:1) and the
   daughter of Tyre (Psalm 45:12) are names given to the Tyrians and
   Babylonians. Zion is the name here employed rather than Jerusalem, on
   account of the dignity of the temple; and this figure of speech, by which a
   part is taken for the whole, is frequently employed.

   9. Except the Lord of hosts had left unto us Here he concludes what he had
   formerly declared concerning God’s chastisements, that the desolation which
   shall take place — or rather which is present, and which they now behold —
   may be compared to the destruction of Sodom, were it not that the Lord
   snatched as it were from the burning a very small remnant. And this verse
   confirms what I formerly said, that the Prophet’s description of the
   calamities which had already taken place is interwoven with those events
   which were immediately at hand, as if he had said, Be not deceived by
   flatteries; you would be in the same condition that Sodom and Gomorrah now
   are, were it not that God, in compassion on you, has preserved a remnant.
   This agrees with the words of Jeremiah,

   It is of the Lord’s mercies that we are not consumed. (Lamentations 3:22.)

   Hence we ought to observe two things. First, the Prophet here describes
   utter destruction; and yet, because God had to deal with his Church and his
   beloved people, that judgment is mitigated by special grace, so that out of
   the general ruin of the whole nation God rescues his people, whom he justly
   compares to a very small remnant. But if God punished the crimes of the Jews
   by such dreadful chastisements, let us consider that we may share the same
   fate if we imitate their rebellion: for God had set apart that nation for
   himself, and had distinguished them from the ordinary lot of other men. Why
   then should he spare us if we shall be hardened in our ungodliness and
   treachery? Or rather, what is likely to be the result of that mass and sink
   of crimes in which men throughout the whole world give way to their
   passions? Unquestionably it will be the same with the fate of Sodom and
   Gomorrah, unless his vengeance shall be restrained by a regard to that
   gracious covenant in which he promised that the Church shall be eternal; and
   this threatening, which is truly awful and alarming, is applicable to all
   obstinate and incurable men, whose vices no punishments can destroy or
   weaken.

   Again, we ought to observe that saying of Jeremiah, which I have already
   glanced at, that it must be attributed to the tender mercies of God that we
   are not altogether destroyed. (Lamentations 2:22.) For if We Shall Consider
   the vast amount Of wickedness which prevails among all classes, we shall
   wonder that even a single individual is left, and that all have not been
   removed from the land of the living; and in this way God withdraws his hand,
   (Ezekiel 20:22,) that there may be some Church preserved in the world. This
   is the reason assigned by Paul, who is the best interpreter of this passage,
   when, by quoting it, he represses the haughtiness of the Jews, that they may
   not boast of the mere name, as if it had been enough that they were
   descended from the fathers; for he reminds them that God could act towards
   them as he had formerly done towards the fathers, but that through his
   tender mercies a remnant shall be saved. (Romans 9:27.) And why? That the
   Church may not utterly perish; for it is through the favor which he bears
   towards it that the Lord, though our obstinacy lays him under the necessity
   of trying the severest judgments, still reserves some small seed. (Romans
   9:29.) This statement ought to yield us powerful consolation even in those
   heaviest calamities in which we are apt to think that it is all over with
   the Church; that, though everything should go into confusion, and the world,
   as we say, be turned upside down, we may persevere with unshaken fortitude,
   and may rest assured that God will always be mindful of his Church.

   A very small remnant This clause may be connected either with what goes
   before or with what follows, and accordingly some render it, We would have
   been almost like Sodom. But I prefer connecting it with the former clause,
   so as to deduce that the number which God had reserved out of the
   destruction is small. Some think that: כ (caph) is here used affirmatively,
   so as to express the matter more strongly; and I have no objection to that
   view, though we may take it in its natural and literal signification, as if
   he had said, “and that shall be a small number.” This declaration ought to
   be carefully observed; for if the Church does not spread far and wide, men
   are wont to despise her. Hence it comes that hypocrites are proud of their
   numbers; and weak men, terrified by the pompous display of those numbers,
   stagger. We also learn from it that we ought not to judge by the largeness
   of the number, unless we choose to prefer the chaff to the wheat, because
   the quantity is greater; but we ought to be satisfied with knowing that,
   though the number of the godly be small, still God acknowledges them as his
   chosen people; and we ought also to call to remembrance that consolatory
   saying,

   Fear not, little flock; for it is your Father’s good pleasure
   to give you the kingdom. (Luke 12:32.)

   10. Hear the word of the Lord He confirms what he had formerly said, that
   the Lord’s vengeance is not cruel; because they deserved far more severe
   punishment. For although there was a difference between them and the
   inhabitants of Sodom as to punishment, yet their guilt was the same; so that
   equal punishment might have been inflicted, if the Lord had not spared them.
   It amounts to this, that, if they have received milder treatment, it is not
   because they have sinned less heinously than the inhabitants of Sodom, but
   it must be ascribed to the mercy of God.

   When he gives to the rulers the name of Sodom, and distinguishes the people
   by the name of Gomorrah, this does not point out that there is a difference,
   but rather that their condition is alike. But by repeating the same thing
   twice, the diversity of the names lends additional elegance; as if he had
   said, that there is no greater difference between the rulers and the people
   than there is between Sodom and Gomorrah. There is, no doubt, an allusion to
   the various ranks of men, by assigning to them, separately, as it were, two
   cities; but as Sodom and Gomorrah mean the same thing, we perceive that he
   throws them, as it were, into one bundle. In short, the meaning is, “If any
   one shall form an opinion about the people and the rulers, he will find that
   there is as close a resemblance between them as between Sodom and Gomorrah,
   or between one egg and another; for no one part is more sound than any other
   part.”

   The Prophet begins with stripping the Jews of their disguises, and justly;
   for while all hypocrites are accustomed to employ strange coverings for
   concealing themselves from view, that nation was particularly addicted to
   this vice, and on no subject did the prophets contend with them more keenly
   or fiercely. Along with their vaunting about pretended holiness pride also
   reigned, and they boasted of the grandeur and excellency of their nation as
   much as of ceremonies and outward worship. So much the more were they
   offended at the great harshness with which Isaiah addressed them. But it was
   necessary to drag their wickedness from their lurking places, and therefore
   the more haughty their demeanour, the greater is the vehemence with which
   the Prophet thunders against them. In the same manner ought we to deal with
   all hypocrites.

   The word of the Lord The Prophet takes the word and the law for the same
   thing; and yet I fully believe that he purposely employed the term law, in
   order to glance at their absurd opinion; because, by imagining that the
   offering of sacrifices, unaccompanied by faith and repentance, can appease
   God, they put an absurd interpretation on the law. By these words he
   reminded them that, by quoting Moses to them, he introduces nothing new and
   makes no addition to the law; that it is only necessary for them to hear
   what the will of God is; and that on this subject he will faithfully
   instruct them. Lest they should suppose that, by an unfounded belief of
   their own righteousness, they can deceive God, he likewise reminds them that
   the law gives no countenance to them in this matter.

   11. To what purpose is he multitude of your sacrifices to me? Isaiah now
   introduces God as speaking, for the purpose of making known his own meaning;
   for it belongs to a lawgiver not only to issue commands, but likewise to
   give a sound interpretation to the laws, that they may not be abused. Beyond
   all doubt, the former reproof was exceedingly unpalatable and oppressive to
   them; for what language expressive of stronger disapprobation or abhorrence
   could have been employed? They gloried in the name of Abraham, boasted that
   they were his children, and on this ground maintained a haughty demeanor.
   This is the reason why the Prophet arms himself with the authority of God
   against them; as if he had said, “Know that it is not with me but with God
   that you have to do.”

   Next he explains the intention and design of God in demanding sacrifices;
   that he does so, not because he sets a high value on them, but in order that
   they may be aids to piety; and, consequently, that the Jews were greatly
   mistaken who made all their holiness to consist of those services. For they
   thought that they had performed their duty admirably well when they offered
   sacrifices of slain beasts; and when the prophets demanded something beyond
   this, they complained that they were treated harshly. Now the Lord says that
   he rejects and abhors them, which may appear to be excessive severity, for
   it was by him that they were appointed. But it ought to be observed that
   some of the commandments of God ought to be obeyed on their own account,
   while others of them have a remoter object. For instance, the law enjoins us
   to serve and worship God, and next enjoins us to do good to our neighbors.
   (Deuteronomy 6:5; Leviticus 19:18.) These things are in themselves
   acceptable to God, and are demanded on their own account. The case is
   different with ceremonies; for they are performances which are not demanded
   on their own account, but for a different reason. The same thing may be said
   of fasting;

   For the kingdom of God does not consist in meat and drink; (Romans 14:17;)

   and therefore fasting is directed to another object.

   It follows, therefore, that ceremonies were not appointed in such a manner
   as if they were a satisfaction by which he should be appeased, but in order
   that by means of them the nation might be trained to godliness, and might
   make greater and greater progress in faith and in the pure worship of God.
   But hypocrites observe them with the most scrupulous care, as if the whole
   of religion turned on this point, and think that they are the most devout of
   all men, when they have long and anxiously wearied themselves in observing
   them. And that they may be thought more devout, they likewise add something
   of their own, and daily contrive new inventions, and most wickedly abuse the
   holy ordinances of God, by not keeping in view their true object. All their
   ceremonies, therefore, are nothing else than corruptions of the worship of
   God. For when their whole attention is given to the outward and naked
   performance, in what respect do their sacrifices differ from the sacrifices
   of the Gentiles, which, we know, were full of sacrilege, because they had no
   regard to a lawful end?

   This is the reason why the Lord rejects those ceremonies, though they had
   been appointed by his authority, because the nation did not consider the
   object and purpose for which they were enjoined. The unceasing contest
   between the prophets and the nation was to tear off these masks, and to show
   that the Lord is not satisfied with merely outward worship, and cannot be
   appeased by ceremonies. In all places godly ministers have experience of the
   same kind of conflicts; for men always form their estimate of God from
   themselves, and think that he is satisfied with outward display, but cannot
   without the greatest difficulty be brought to offer to him the integrity of
   their heart.

   All the perplexity of this passage will be easily removed by Jeremiah, who
   says,

   When I redeemed your fathers out of Egypt, I did not order them to offer
   sacrifices to me; I only enjoined them to hear me and to keep my
   commandments. (Jeremiah 7:22.)

   For he shows that the observance of ceremonies depends wholly on the word,
   and that it is as idle and unprofitable to separate there from the word as
   it would be for the soul to be parted from the body. To this also belongs
   the argument in Psalm 50:13, 14, —

   Will I eat the flesh of bulls, or drink the blood of goats? Offer to God
   thanksgiving, and pay thy vows to the Most High.

   And in another passage the same Jeremiah says,

   “Trust not in words of falsehood, saying, The temple of the LORD, the temple
   of the LORD, the temple of the LORD are we.
   But rather excel in doing good, etc.” (Jeremiah 7:4.)

   The Prophet Micah likewise says, “Doth the LORD take pleasure in thousands
   of rams, or in ten thousand rivers of oil?” Immediately afterwards he adds,

   “I will show thee, O man, what is good, and what the LORD requireth from
   thee, namely, to do justly, to love mercy,
   and to walk humbly with thy God.” (Micah 6:7, 8.)

   From these passages it is evident that the reason why ceremonies are
   condemned is, that they are separated from the word as from their soul.
   Hence we see how great is the blindness of men, who cannot be convinced that
   all the pains they take to worship God are of no advantage unless they flow
   from integrity of heart. Nor is this vice confined to the common people, but
   is found in almost all men; and in those who in their opinion excel all
   others. Hence springs the notion of the efficacy which belongs to the mere
   performance of the outward act — or, as they call it, the opus operatum —
   which Popish doctors have contrived, and which at the present day keeps a
   firm hold of the minds of many. Now here it is not man but God himself who
   speaks, and who pronounces, by an unchangeable decree, that all that men do
   is in vain offered for his acceptance, is empty and unprofitable, unless
   they call upon him with true faith.

   12. Who hath required this at your hand? What an admirable confutation of
   false worship, when God declares that they will not come before him
   according to the appointed manner, and makes a general declaration, that in
   vain do they offer to him anything which he does not require; for he does
   not choose to be worshipped in any other way than that which has been
   enjoined! For how comes it that men are so highly delighted with those
   inventions, but because they do not consider that all their services are
   neither profitable to themselves nor acceptable to God? Otherwise they would
   immediately recollect that obedience is all that remains for them to do; (1
   Samuel 15:22;) and they would not so insolently vaunt of their exertions,
   which the Lord looks upon with scorn, not only because he derives no
   advantage from it, but because he does not wish that men should attribute to
   him what they have rashly undertaken without his authority, or suffer the
   caprice of men to pass for a law: Yet in order to express still stronger
   contempt, he immediately adds, that they improperly give the name of
   obedience to that which he considers to be labor thrown away; namely, that
   their close attendance at the temple amounts to nothing more than treading
   its pavements; as if, in reference to their hypocritical prayers, he had
   said, “Truly they lay me under deep obligations by stunning my ears.”

   13. Bring no more vain oblations This is a useful admonition for restraining
   the irregular desires of those who do not cease to follow inveterately
   unmeaning and hypocritical worship, that, warned by God, they may at length
   repent, if they would listen to any advice. But hence we learn how hard it
   is to shake the false confidence of hypocrites, when they have once been
   hardened, since they cannot even endure to hear God plainly warning them not
   to go on in losing their pains, and in the practice of such madness.

   Incense is an abomination to one To press them more closely, he proceeds
   farther, and declares that such worship is not only unprofitable, but even
   that he detests and abhors it; and justly, because the profanation of the
   worship of God, in which his name is falsely employed, is not free from
   sacrilege. For as nothing is more dear to God than his own glory, so there
   is nothing which he more strongly detests than to have it infringed by any
   kind of corruptions: and this is done, when any sort of unmeaning service is
   put in the room of true worship. The meaning of this passage has been
   mistaken by some, who have thought that the Prophet speaks of the repeal of
   the law; for that is not his object, but he recalls the people of his time
   to the right manner of observing ceremonies, and shows with what design and
   for what purpose they were instituted. For since the beginning of the world
   the worship of God was spiritual, and the diversity of our worship from that
   which prevailed under the Old Testament had a reference to men, but not to
   God. In God there is no change, (James 1:17,) but he accommodates himself to
   the weakness of men. That kind of government therefore was suitable to the
   Jews, just as a preparatory training [22] is needed for children. For what
   purpose they were instituted, and what is the right manner of observing
   ceremonies, he now describes.

   14. Your new-moons The Prophet adds nothing new to his former doctrine; but
   with respect to all ceremonies, in which there is no spiritual truth, but
   only the glare of a false pretense, he declares generally that they are not
   merely useless but wicked. Hence we ought to observe that we labor to no
   purpose, if we do not worship God in the right manner, and as God himself
   enjoins. In all things God delights in truth, but especially in the worship
   due to his majesty. Besides, not only do we lose our labor, but the worship
   of God (as we have already said) is perverted; and nothing can be more
   wicked than this. Now all superstitions are so many corruptions of the
   worship of God; it follows, therefore, that they are wicked and unlawful.

   Superstition may be viewed, either in itself, or in the disposition of the
   mind. In itself when men have the audacity to contrive what God has not
   commanded. Such are those actions which spring from will-worship,
   (ethelothrēskeia, Colossians 2:23,) Which is commonly called devotion. One
   man shall set up an idol, another shall build a chapels another shall
   appoint annual festivals, and innumerable things of the same nature. When
   men venture to take such liberties as to invent new modes of worship, that
   is superstition. In the disposition of the mind, when men imitate those
   services which are lawful and of which God approves, but keep their whole
   attention fixed on the outward form, and do not attend to their object or
   truth. In this manner the Jews earnestly adhered to the ceremonies which
   Moses had enjoined, but left out what was of the greatest importance; for
   they paid no regard to a pure conscience, never mentioned faith and
   repentance, had no knowledge of their guilt, and — what was still worse —
   separated Christ from them, and left no room for the truth. This plainly
   shows, as I have already stated, that it was a spurious and deceitful mask;
   so that their sacrifices did not at all differ from the sacrifices of the
   Gentiles. It is therefore not wonderful that the Lord calls them abomination

   I shall not stay to notice the phrases here used, which are various; and yet
   they ought not to be lightly passed over. For the Lord perceives how great
   is the wantonness of men in contriving modes of worship; and therefore he
   heaps up a variety of expressions, that he may more powerfully restrain that
   wantonness, and again declares that those actions are hateful to him.
   Moreover, because men flatter themselves, and foolishly entertain the belief
   that the Lord will hold in some estimation the idle contrivances which they
   have framed, he declares, on the contrary, that he regards them with
   detestation and abhorrence.

   15. When ye spread forth your hands The ancient custom of spreading forth
   the hands in prayer did not arise from superstition; nor did that practice,
   like many others, obtain currency through foolish and idle ambition; but
   because nature herself prompts men to declare, even by outward signs, that
   they betake themselves to God. Accordingly, since they cannot fly to him,
   they raise themselves by this sign. No injunction, certainly, respecting
   this sign, was given to the fathers; but they used it as men divinely
   inspired; and by this very sign all idolaters are convicted of gross
   blindness; for, while they declare by an outward attitude that they betake
   themselves to God, in reality they betake themselves to idols. In order to
   convict them more strongly, the Lord permitted the uninterrupted use of this
   custom to continue among them. The Prophet, therefore, does not condemn the
   spreading forth of the hands, but their hypocrisy; because they assumed the
   appearance of men who called on God, while in their heart they were wholly
   averse to him, as he elsewhere declares more fully that

   “this people draw near me with their mouth, and with their lips do honors
   me, but have removed their heart far from me”
   (Isaiah 29:13.)

   The Lord saith that he is nigh, but it is
   to those who call upon him in truth. (Psalm 145:18.)

   Where hypocrisy is, there can be no true calling on God. And yet this
   passage does not contradict what is said elsewhere, “When they shall spread
   forth their hands, I will hear.” [23] For in that passage the Lord speaks of
   that calling which proceeds from confidence in him. Faith is the mother of
   calling on God; and if that be absent, nothing is left but empty mockery.

   Yea, when ye make many prayers He amplifies the former statement by
   threatening that he will be deaf to their cries, to whatever extent they may
   multiply prayers; as if he had said, “Though you be constant in prayer, that
   diligence will be of no avail to you.” For this also is a fault which
   belongs to hypocrites, that the more their prayers abound in words, they
   think that they are more holy, and will more easily obtain what they wish.
   Thus their idle talkativeness is indirectly rebuked.

   Your hands are full of blood Here he begins to explain more fully the reason
   why he disapproves, and even disdainfully rejects, both their prayers and
   their sacrifices. It is because they are cruel and bloody, and stained with
   crimes of every sort, though they come into his presence with hypocritical
   display. Though he will afterwards add other kinds of crime, yet as he had
   mentioned the spreading forth of the hands, so he speaks of the hands, and
   says that in them they carry and hold out a testimony of their crimes, so
   that they need not wonder that he thrusts them back so harshly. For, on the
   other hand, the phrase, to lift up clean hands, was employed not only by
   prophets and apostles, (1 Timothy 2:8,) but even by profane authors, who
   were driven by mere instinct to reprove the stupidity of men; if it were not
   that God perhaps forced them to make this confession, in order that true
   religion might never be without some kind of attestation.

   And yet the Prophet does not mean that they were robbers or murderers, but
   reproves the tricks and deceit by which they obtained possession of the
   property of others. God judges in a different manner from men; for the
   hidden tricks and wicked arts, by which wicked men are accustomed to deceive
   and take advantage of the more simple, are not taken into account by men; or
   if they are taken into account, they are at least extenuated, and are not
   estimated according to their just weight. But God, dragging forth to light
   those very men of dazzling reputation, who under specious pretenses had been
   in the habit of concealing their unjust practices, plainly declares that
   they are murderers. For in whatever way you kill a man, whether you cut his
   throat or take away his food and the necessaries of life, you are a
   murderer. Consequently, God does not speak of men who are openly wicked, or
   whose crimes have made them openly infamous, but of those who wished to be
   thought good men, and who kept up some kind of reputation.

   This circumstance ought to be carefully observed; for on the same grounds
   must we now deal with wicked men, who oppress the poor and feeble by fraud
   and violence, or some kind of injustice, and yet cloak their wickedness by
   plausible disguise. But with whatever impudence they may exclaim that they
   do not resemble thieves or assassins we must reprove them with the same
   severity which the Prophet employed towards persons of the same stamp; for
   when we speak in the name of God, we must not judge according to the views
   and opinions of men, but must boldly declare the judgment which the Lord
   hath pronounced.

   16. Wash you, make you clean He exhorts the Jews to repentance, and points
   out the true way of it, provided that they wish to have their obedience
   approved by God. Hence we conclude that nothing can please God, unless it
   proceed from a pure conscience; for God does not, like men, judge of our
   works according to their outward appearance. It frequently happens that some
   particular action, though performed by a very wicked man, obtains applause
   among men; but in the Sight of God, who beholds the heart, a depraved
   conscience pollutes every virtue. And this is what is taught by Haggai,
   holding out an illustration drawn from the ancient ceremonies, that
   everything which an unclean person has touched is polluted; from which he
   concludes that nothing clean proceeds from the wicked. Our Prophet has
   already declared, that in vain do they offer sacrifices to God, in vain do
   they pray, in vain do they call on his name, if integrity of heart do not
   sanctify the outward worship. For this reason, in order that the Jews may no
   longer labor to no purpose, he demands that cleanness; and he begins with a
   general reformation, lest, after having discharged one part of their duty,
   they should imagine that this would be a veil to conceal them from the eyes
   of God.

   Such is the manner in which we ought always to deal with men who are
   estranged from God. We must not confine our attention to one or a few sores
   of a diseased body but if we aim at a true and thorough cure, we must call
   on them to begin anew, and must thoroughly remove the contagion, that they
   who were formerly hateful and abominable in the sight of God may begin to
   please God. By the metaphor washing, he unquestionably exhorts to remove
   inward pollution, but shortly afterwards he will also add the fruits of
   actions.

   When he bids them wash, he does not mean that men repent by their own
   exercise of free-will; but he shows that there is no other remedy but this,
   that they shall appear pure in the sight of God. Now, we know that the
   sacred writers attribute to men what is wrought in them by the Spirit of
   God, whom Ezekiel calls clean water, because to him belongs the work of
   repentance. (Ezekiel 36:25.)

   Put away the evil of your doings The Prophet now comes to describe the
   fruits of repentance; for not only does he explain without a metaphor what
   it is to wash and to be cleansed, but he enjoins them to exhibit in their
   whole life, and in every action, the evidence of their being renewed. Yet he
   confirms the former statement, that the pollution of the people is before
   the eyes of God, that it stains and debases all their actions, and thus
   makes it impossible that they shall be pleasing in his sight. And he
   particularly mentions the eyes of God, lest, when they employed a veil to
   hinder themselves from seeing, they should vainly imagine that God shared
   with them in their blindness.

   Cease to do evil He still proceeds to reprove their manner of life. This
   passage is commonly interpreted as if by doing ill the Prophet meant loving
   ill; but it ought strictly to be understood as denoting those crimes by
   which a neighbor is injured; so that in the exhortation, Learn to do well,
   which occurs in the next verse, the expression to your neighbor ought to be
   supplied; for he speaks of the injuries and kind offices which Eve perform
   to our neighbors. Now since repentance has its seal in the heart of man, he
   describes it by those outward appearances by means of which it is, in some
   measure, brought before the eyes of men. There is no man who does not wish
   to be reckoned a good man; but the true character of every man is manifested
   by his actions. He therefore calls them to the performance of those outward
   actions by which they may give evidence of their repentance.

   He comprehends under two heads the fruits of repentance, ceasing to do evil,
   and doing well. First, we must cease to commit every act of injustice; for
   we must not imitate those spendthrifts who wish to be thought bountiful, and
   fraudulently take from one person what they bestow on another. Again, we
   must not resemble those idle people who think that they have done enough, if
   they have kept themselves from doing harm, and from invading the property of
   their neighbors, but are not careful to perform acts of kindness. He
   intended, therefore, to include both; for under those two heads the keeping
   of the second table of the law is comprehended.

   17. Learn to do well As he had just now, ill enjoining them to cease to do
   evil, charged them with the continual practice of iniquity as if he had said
   that their whole life was a constant habit of sinning; so now he enjoins
   them to become skilled in acts of kindness, and in entreating them to learn
   this, he addresses them as scholars who had not yet learned their earliest
   lessons. And first he bids them seek judgment. Others render it, inquire
   respecting judgment, of which I do not approve; for by the word seek the
   Prophet meant more than this, he meant what we call the actual practice of
   it. By the word judgment he denotes what is good and right; as if he had
   said, “Aim at uprightness.”

   Relieve the oppressed The Prophet, after his wonted manner, adds to the
   general description the mention of particular classes; and although he has
   already given a special exhortation to kindness and justice, yet wishing to
   press them more closely, he enters into a more careful enumeration of
   certain classes, so as to present a more complete view of the subject. For
   otherwise men always wish to be reckoned good and righteous, and can
   scarcely be moved by general instruction; but when we come to particular
   cases, they are forced, as it were, to deal with the matter in hand, and are
   compelled to yield, or at least become more tractable, of which we have
   daily experience.

   Judge the fatherless, plead for the widow The Prophet here selects two
   classes, by means of which the wickedness of men is more fully exposed; for
   it seldom happens that the causes of the fatherless and widows are defended,
   because men do not expect from them any rewards. To such an extent are they
   exposed to every kind of injustice, that no man comes forward in defense of
   them, because there is no man who follows justice on its own account; and
   not only so, but there is a very great number of persons who are ready to
   plunder the poor and needy. This proves that there is no one who cares about
   exercising judgment; for we need not at all wonder that men of wealth and
   influence have friends to assist them, who are excited and allured by the
   expectation of reward. But the Lord declares that he takes charge of the
   fatherless and widows, and will avenge them if they shall sustain any
   injury.

   “Ye shall not afflict any widow, or fatherless child. If thou afflict then
   in any wise, and they cry at all unto me, I will surely hear their cry: and
   my wrath shall wax hot, and I will kill you with the sword; and your wives
   shall be widows, and your children fatherless.” (Exodus 22:22-24.)

   The same declaration is now extended to all others, who are oppressed and
   groan under the violence and lawless passions of men of rank and influence.

   This ought to yield the highest consolation to all the children of God, who
   are enjoined to possess their souls in patience. (Luke 21:19.) Whatever may
   be the haughty boasting of enemies, this will not prevent the people of God
   from glorying amidst their tribulations, while such considerations as these
   shall have an abiding place in their minds: “The Lord will be our avenger.
   Though men disregard us, he takes care of us. He will aid the destitute, and
   will defend their cause.”

   18. Come now, and let us reason together [24] The Hebrew word נא (na) is
   commonly translated I pray, or therefore; but I think that it denotes the
   confidence of a good cause, and thus is an exhortation, Come. For the Lord
   declares that the Jews will have nothing, to reply, and that, even though
   they obtain an opportunity of clearing themselves, they will still be
   speechless. And certainly this is the way in which hypocrites ought to be
   treated; for they boldly enter into disputes with God, and there is no end
   of their reasonings. Accordingly, he tells them that, if they choose to
   debate, he will be equally prepared on the other side.

   The question will perhaps be put, Why does the Prophet speak chiefly about
   the second table of the law, and not rather about the worship of God? For we
   know that