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   Title: Commentary on Isaiah - Volume 2
   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, AND COLLATED WITH
   THE LATEST FRENCH VERSION,

   BY THE REV. WILLIAM PRINGLE



   VOLUME SECOND



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

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

   In preparing the First Volume of the Commentary On Isaiah, many attempts
   were made, but without success, to procure the French Translation. After
   much fruitless labor, and some expense, a copy of that rare work, which
   happens to be in the possession of the Parker Society, has been kindly lent
   to the Translator, who takes this opportunity of conveying his warmest
   thanks for this favor. The references in the foot-notes of the present and
   future Volumes will give some idea of the assistance derived from that
   source. But it has also supplied materials for a history, more complete than
   we could formerly give, of this Commentary, and of the forms in which it was
   successively brought before the public.

   Various scribes, on some occasions, united their efforts to obtain a perfect
   record of what had been uttered by the Reformer in his private Lessons, as
   they were called, which he delivered to students of theology. But, in the
   present instance, we are indebted almost exclusively to the earnest,
   judicious, and unwearied labors of one man, Mr. Nicolas Des Gallars, a
   minister of Geneva, from whose notes, after having been revised by the
   Author, the first Latin edition was printed in 1550. He appears to have
   executed, under the Author’s eye, a French Translation, which came forth
   almost simultaneously with the Latin copy, and enjoyed the advantage of
   being known to be well authenticated. After the lapse of several years,
   Calvin availed himself of a season of leisure for re-writing this
   Commentary, added more than a third to its original size, [1] and made such
   extensive alterations, that he ventured to call it “a new work.” [2] It
   bears the date of 15th January 1559. The third edition, which is dated 1583,
   lays claim to still greater accuracy; for it professes to have received
   corrections from the Author’s Manuscript.

   While the Commentary was thus extensively circulated, [3] the benefits of it
   were chiefly confined to those who were acquainted with the Latin language;
   for even the French reader was left to struggle with all the imperfections
   which belonged to the first edition. At least, it was only eleven years
   before the last mentioned date, and eight years after the Author’s death,
   that a new French translation appeared, which was printed at Geneva by
   Francois Perrin, in 1572. There is reason to believe that the first French
   translation would be treated by the second translator with great deference,
   and that he would scarcely consider himself to be at liberty to depart from
   it, except for the purpose of introducing the extensive alterations and
   additions which had been made to the original work. Let us hope that some
   future editor, having obtained access to copies now slumbering in the
   shelves of our continental neighbors, or perhaps of our own countrymen, will
   enjoy the satisfaction of collating the earlier and later editions in both
   languages, and will be enabled to reveal the steps by which this valuable
   Commentary passed from the first rough notes of the labourious scribe to the
   form which was imparted to it by the fastidious corrections of the Author.

   This Volume contains an “Address to the Readers” by Nicolas des Gallars,
   Latinized Gallasius, (which appears to have been prefixed to his French
   translation of the Commentary,) his Epistolary Dedication of the Latin
   edition of 1583 to a learned author and eminent printer, John Crispin, and a
   short “Address to the Readers” by the latest French translator, all of
   which, it is hoped, will be perused with deep interest. The relation in
   which Gallars stood to Calvin, and to his published writings, has thrown
   around him many pleasing associations; and his style, both Latin and French,
   displays such judgment, and taste, and scholarship, as justifies the marked
   preference given to him by the Reformer, and assures the reader that the
   responsible office which he held could not have been committed to abler
   hands.

   The Notes added to these Volumes shew that it is the aim of the Calvin
   Society not only to give exact Translations, but to aid the investigation of
   dark passages by the labors of modern critics. Among the works which have
   been consulted with greatest advantage may be named “The Prophecies of
   Isaiah, Earlier and Later, by Joseph Addison Alexander, Professor in the
   Theological Seminary, Princeton, New Jersey,” an exceedingly valuable
   addition to the stores of exegetical theology, and not a little enhanced by
   the care with which the learned editor, Dr. Eadie, has superintended the
   British edition. Yet we are again and again constrained to remark the extent
   to which the critical researches of our own age have been anticipated by the
   sagacity of the Reformer, to whom our greatest men delight in acknowledging
   their obligations. “Calvin,” says Professor Alexander, “still towers above
   all interpreters in large commanding views of revelation, in its whole
   connection, with extraordinary insight into the logical relations of a
   passage, even where its individual expressions were not fully understood.
   These qualities, together with his fixed belief of fundamental doctrines,
   his eminent soundness of judgment, and his freedom from all tendency to
   paradox, pedantic affectation, or fanciful conceit, place him more
   completely on a level with the very best interpreters of our day than almost
   any intervening writer.”

   Auchterarder, 3d September, 1851.
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   [1] See [2]page 17.

   [2] See Com. On Isaiah, [3]vol. 1, p. 16.

   [3] See [4]page 15.
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   PREFATORY ADVERTISEMENT

   BY

   NICOLAS DES GALLARS

   TO THE READERS

   Though in collecting these Commentaries I was astonished, first, at the
   labor and difficulty, and next at the various opinions of men, yet I
   thought, Christian Readers, that I must not refuse to labor or shrink from
   anything, provided that I can be of any service. With respect to the
   difficulties, I quickly surmounted them, through the clear method of
   instruction which the Author has been accustomed to employ, as may be seen
   in his writings, but still more in his speaking. And if some obscure
   passages, of which there are many in that Prophet, made me pause, it was not
   because I had not the benefit of his judgment and advice in clearly
   explaining and revising the whole; for, in consequence of the familiar and
   daily intercourse which I had with him, those intricacies which might have
   retarded or perplexed me were easily disentangled and removed. Besides, at
   any hour when one could go by stealth, that is, when he had any relaxation
   from the weighty affairs which almost overwhelmed him, I read to him all
   that I had written, in order that, if he could not closely examine the
   whole, he might at least add, or take away, or give me directions, as far as
   was necessary. All this he did carefully, though hardly ever did I read to
   him two or three verses when he was not immediately called away, either by
   persons who wanted his advice, or by his friends. Yet reviewing these things
   with all the fidelity and diligence that I could, I still returned, and
   frequently put questions to him.

   As to my labor, it was partly relieved by some expository remarks which I
   had collected from his own mouth, while he was preaching; for it is now four
   years and more since he explained that Prophet to us, in a highly profitable
   manner, in public Discourses, before giving us the interpretation in the
   school. At that time, recording not only the faithful exhortations which
   relate to the correction of vices, to the condition of that age, and to the
   restoration of the purity of doctrine and of the Church, but also the exact
   interpretations on which he dwelt largely, in order to draw from them a
   solid doctrine to be applied to the use of the people, when I returned to
   the house, I wrote them down in Latin, so far as I remembered and had
   leisure. That was of great use to me in collecting these Commentaries; not
   that I put into them everything that I then wrote, or in the same order and
   method, but so far as I already understood the sentiments, and had been
   habituated, by some practice, to that mode of interpretation, I had not so
   much trouble as if I had come quite raw and ill-prepared to that way of
   writing.

   So far as relates to the judgments of men, who must have very various
   opinions about this labor of mine, I soon foresaw that there would be many
   of them who would take no great pleasure in that which cost me pain, because
   they would have preferred to have this written by the Author himself instead
   of being collected and arranged by me. And indeed I am very much of their
   opinion; for the whole would have been sent forth by him in a more complete
   and finished state. But as he was employed in preparing other works, the
   advantage of which is so evident that it is unnecessary for me to proclaim
   it; and as he was harassed by so much business that he scarcely had leisure
   to read, it would hardly have been possible for him to put his hand to that
   work.

   Accordingly, having been for a long time attached to that Prophet, and
   wishing clearer expositions of many passages, and now enjoying them, I
   thought that I would do what was good and profitable, if, while I promoted
   my own benefit, I had regard also to others whose desire might not be less
   than mine, and whose minds, even supposing that they had not so strong a
   desire, might be aroused by reading this Commentary, and might receive from
   it an increase of knowledge. In order, therefore, that you, believing
   Reader, might enjoy along with me the explanation of that Prophet, I
   suddenly undertook this labor, lest if we waited longer for these
   Commentaries, they might be taken from us by some injury or calamity in
   these wretched times. For we see every day what snares are laid by Satan for
   the Church, which is newly born, and for her faithful teachers. We meet with
   treachery in some, from whom we had expected better things; in others we
   find fickleness and lightness, and others are blinded by the glimmering of
   this age. There are very few of them who, in defense of the kingdom of
   Christ, oppose the tyrannical laws of Antichrist.

   Let us therefore welcome those who, through the unspeakable mercy of God,
   are left to us; or rather let us welcome the gifts which God has given them,
   that hereafter, as far as we shall have opportunity, we may provide for the
   Church. While we can enjoy their doctrine, let us seize it eagerly as the
   armor fitted for repelling our enemies; for there is great reason to believe
   that the Lord will take vengeance on the malice of men by such punishments
   as they deserve, and will deprive us of the excellent gifts with which in
   the present day he has adorned his Church. Many have great gifts of tongues,
   while others excel in interpretations, and undoubtedly they have strong
   claims on our attention; but this gift of prophecy, which surpasses all
   others, and to which we ought to be especially devoted, is generally
   despised. Hence it arises that many persons are more addicted to ostentation
   than eager to promote the salvation of the Church, and take more pleasure in
   vaunting before the people than in edifying the Church of Christ. St. Paul,
   already perceiving in his time that imminent danger, said,

   “Desire to pursue spiritual gifts, but still more that you may prophesy.”
   (1 Corinthians 14:1.)

   For in the Christian Church the most important point, and that which we
   ought above all things to desire, is that the hidden meanings and divine
   mysteries of Scripture may be explained to us with some advantage. If that
   is wanting, the rest must gradually be thrown down, as we have found it to
   be in past ages, to the great injury of the whole Church.

   We must therefore devote ourselves to this gift above all others, for fear
   of abusing those passages of Scripture which have been turned to a wrong
   purpose, or of being ourselves guilty of torturing those passages to a
   meaning which is foreign to them. And especially we must throw ourselves on
   the doctrine of the prophets; for they who are faithfully employed in them
   open up a road for easily going higher, and lay a firm and solid foundation
   for salvation. Now, if that exercise was ever necessary, it is at the
   present time, when we must make war not only against Papists or Jews, but
   against dreadful monsters which, concealed under the appearance of men,
   endeavor to overturn all religion and humanity.

   Among all the prophets Isaiah justly holds the chief place, because he gives
   very clear testimonies concerning Christ, and places before our eyes the
   state and condition of his Church, that is, of his kingdom, as the reading
   will alone clearly shew, so that it will be unnecessary for me to make a
   long preface. He who shall have understood him well will be abundantly
   prepared for reading the other Prophets. The perusal of these Commentaries
   will enable you better to understand how well adapted the doctrine of Isaiah
   is to the present time; and if you are diligent and attentive, I am not
   afraid that you will think that I have labored in vain.

   Yet if you compared this work with the Sermons which the Author preached on
   that Prophet, you might well exclaim, as Æschines did with regard to
   Demosthenes, “What would you have thought if you had heard him speak it?” He
   adjusted his sentences so admirably, touched the hearts of his hearers,
   explained every thing by familiar and obvious examples, and treated his
   subjects in so popular a manner, that he seemed actually to place it before
   their eyes. Very frequently, too, an opportunity presented itself of
   discoursing on some passage, when it would have been impossible purposely to
   select out of the whole Scripture a passage better adapted to the place, the
   persons, and the occasion; so that all were astonished at it, and clearly
   understood that it had not been directed by the wisdom of a man, but by the
   Spirit of God; and the advantage which afterwards resulted from it fully
   verified that conclusion.

   If these Sermons can ever be published, (which I should earnestly desire,)
   you will know these things better, though the truth of what has been said
   cannot be so clearly perceived by any as by those who have seen them with
   their eyes. Here you have the substance, however, both of the Sermons and of
   the Lessons, from which I shall reckon myself to have derived great benefit,
   if you partake of it as you ought. It was my study, it was the object which
   I proposed to myself, not to have any favor from men, but to be of advantage
   to believers; and, so far as my conscience bears me witness, I see not why I
   ought to dread the judgment of men. I hold it to be certain that they who
   shall carefully weigh the whole will judge of me with candour; and that, if
   there be any fault or omission in what I have done, they will cheerfully lay
   in the balance the benefit which they shall have derived from the work.

   Geneva, December 27, l551
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   EPISTOLARY DEDICATION

   BY

   NICOLAS DES GALLARS

   TO HIS ANCIENT FRIEND,

   JOHN CRISPIN

   Whenever I call to remembrance, my dear Crispin, (as I cannot but often do,)
   that eminent and godly pastor of the Church, John Calvin, I have a feeling
   of deep grief, and at the same time of joy. For when I bring before my mind
   the candour and uprightness of that man, his kind disposition towards me,
   and the pleasant and intimate friendship which I enjoyed with him for
   sixteen years, it is impossible that I should not be deeply affected by the
   loss of such a friend, or, I ought rather to say, of such a parent. Nor is
   it only on my own account that I grieve, but rather on account of the whole
   Church, which has been deprived of so great a man, and has thus sustained a
   heavy loss by his death.

   What labors, what watchings and solicitudes he endured, with what
   faithfulness and wisdom he attended to the interests of all, with what
   frankness and courtesy he received those who visited him, how ready and
   clear were his replies to those who consulted him even on the weightiest
   matters, how learnedly, both in private and in public, he solved the
   difficult and perplexing questions which were proposed to him, with what
   gentleness he comforted the afflicted and cheered those who were faint and
   sorrowful, with what firmness he resisted adversaries, and with what energy
   he was wont to restrain the haughty and obstinate, with what strength of
   mind he bore adversity, what moderation he exercised in prosperity, and, in
   short, with what ability and cheerfulness he performed all the duties of a
   true and faithful servant of God, I certainly cannot find words to express!
   Lest any one should think that the ardor of my regard for him prompts me to
   make these statements, let him consider the actual facts, which truly exceed
   the power both of speech and of thought. Besides the writings and records
   which convey a stupendous testimony of his virtues, many things were done
   and many were spoken by him which cannot be made known to all, as they are
   known to those who were present when he did or uttered them.

   When I recall those remarkable events, my grief is alleviated; and the
   advantage which is derived from them, and which is shared with me by so many
   godly men, gives me consolation. My joy is of such a nature, and is so
   steady and full, that it swallows up all my sorrow and lamentation however
   great. And on this ground also do I congratulate you, my dear Crispin, that
   you not only peruse with the highest delight the works and writings of that
   man whom you ardently loved, but labor to impart them to others. Those
   treasures of wisdom are thus enlarged, and return with high interest to
   those from whom they come. You thus cause the regret for the loss of so
   great a man to be alleviated, and the grief produced by his lamented and
   early death to be diminished.

   For the third time, after having been wrought and polished on your anvil,
   this book now comes forth, which I may truly call a treasure, because it
   contains vast riches of heavenly grace, and opens up the path to what is
   greater. Whoever shall give to it a cheerful and labourious perusal, let him
   know with certainty that he will not return empty; for he will gather what
   shall be advantageous with regard not only to this Prophet but to all the
   other Prophets, and to the whole of Scripture, and if he attend to the
   directions which are scattered throughout the book, he will undoubtedly
   possess a strong light for beholding and enjoying those things which were
   hidden and concealed from many. By frequently applying your hand, therefore,
   to this work, you not only gratify me, who first sent it forth after long
   and severe toil, but you gratify all those who have perused or even tasted
   the work. You might have sufficiently perceived and actually known this from
   the numerous copies which have been already circulated.

   I have not been disappointed in the expectation which I at that time formed,
   when during the whole period of four years, with unwearied toil, having
   first heard the public Sermons and afterwards the private Lectures, but
   employing my own judgment and style, I returned home and committed these
   things to writing. And whenever I recollect that period, during which this
   Church, which formerly was small and feeble, received wonderful accessions,
   I cannot but feel the utmost joy. You also may well remember what was its
   condition when, banished from your native country, you first came hither;
   and likewise what large additions had been made to it when you brought your
   family, and settled down permanently here for the express purpose of
   assisting the efforts of the godly by your skill and industry.

   These things I take pleasure in relating, in order that, by calling to
   remembrance what you have experienced, I may quicken your zeal, and may
   stimulate you to perform those things which you have undertaken, and of
   which it will be impossible for you ever to repent, and may give a fresh
   impulse even to your cheerful and willing exertions. Proceed then, my dear
   Crispin, in assisting by your diligence the efforts of those who are devoted
   to Sacred Literature, and labor not only to promote this work, but also to
   publish others. You see that many things, though useful in the highest
   degree, are passed by and almost neglected by those who aim at immediate
   gain rather than at public usefulness.

   The smaller Treatises of this Author were edited by me fifteen years ago;
   and although since that time he wrote many other Treatises, yet no one put
   his hand to that work, so as to bring out a uniform edition, (I speak of the
   Latin copies,) either of those or of others which were afterwards added. I
   therefore earnestly and repeatedly urge my request, that you will take
   charge of those works, and also of others with which you are well
   acquainted, and that you will not allow any of the writings of so great a
   man to be lost; and, in short, that you will grant the request made to you
   by godly and studious persons, and that you will fulfill and go beyond those
   expectations respecting you which you have already excited. May God favor
   your undertakings, and make you prosperous and happy!

   Geneva, January 1, 1570
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   THE FRENCH TRANSLATOR’S

   PREFATORY ADDRESS

   TO THE READERS.

   It is upwards of twenty years, my dear Readers, since the Lessons of Mr.
   John Calvin, having been collected by Mr. Nicolas Des Gallars, were
   published under the title of a Commentary, and dedicated to that illustrious
   Prince, of blessed memory, Edward VI., King of England. Long afterwards, the
   Author himself, revising that collection printed in Latin and in French, was
   not satisfied with merely revising it, so as to elucidate what might be
   obscure on account of its brevity, and to arrange better what was confused,
   but labored so diligently and so successfully, that he enlarged it in Latin,
   by more than a third, with excellent and necessary matter for understanding
   the text, putting everything so completely in its proper order, that if any
   person will take the trouble of comparing the first Commentary, or
   Collection of Lessons, with this second edition, he will find that what we
   have said is true.

   What is more, it was not in the school that this Commentary was collected
   for the second time, but it was written in the house, and word for word,
   under the eye of the Author, who has so skillfully arranged and digested the
   whole, that when you read it, you will perceive that in this book, as in
   others which have already come forth from him, he did much good service to
   the Church of God, and faithfully pointed out the road to those who wish to
   make progress in the study of theology, especially by these Commentaries,
   which, when they are read attentively, will not only be very useful for
   explaining the true meaning of the prophet Isaiah, but will not less
   contribute to throw light on many passages of the other books of the Holy
   Scripture. This has induced me to translate them anew into French, in order
   that those of you who do not understand the Latin tongue may not be deprived
   of such an advantage. Read, and profit in the fear of the Lord.
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   CHAPTER 17.
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   Isaiah Chapter 17:1-14

   1. The burden of Damascus. Behold, Damascus is taken away from being a city,
   and it shall be a ruinous heap.

   1. Onus Damasci. Ecce Damascus ablata est, ne sit civitas; nam erit acervus
   ruinæ.

   2. The Cities of Aroer are forsaken; they shall be for flocks, which shall
   lie down, and none shall make them afraid.

   2. Derelictæ sunt urbes Aroer, in caulus vertentur; accubabunt, nec erit qui
   exterreat.

   3. The fortress also shall cease from Ephraim, and the kingdom from
   Damascus, and the remnant of Syria: they shall be as the glory of the
   children of Israel, saith the Lord of hosts.

   3. Et cessabit præsidium ab Ephraim, et regnum a Damasco. Et reliquiæ Syriæ,
   quasi gloriæ filiorum Israel erunt, dicit Iehova exercituum.

   4. And in that day it shall come to pass, that the glory of Jacob shall be
   made thin, and the fatness of his flesh shall wax lean.

   4. Et erit in die illa, attenuabitur gloria Iacob, et pinguedo carnis ejus
   macrescet.

   5. And it shall be, as when the harvest-man gathereth the corn, and reapeth
   the ears with his arm; and it shall be as he that gathereth ears in the
   valley of Rephaim.

   5. Et erit sicut qui colligit messem segitis, qui brachio suo spicas metit;
   similiter ut quis colligit spicas in valle Rephaim.

   6. Yet gleaning grapes shall be left in it, as the shaking of an olive tree,
   two or three berries in the top of the uppermost bough, four or five in the
   outmost fruitful branches therof, saith the Lord God of Israel.

   6. Et relinquetur in ea racematio, sicut excussio oleæ; duæ illic aut tres
   baccæ restant in cacumine altioris rami, quatuor aut quinque in expansis
   ramis fructus ejus, dicit Iehova Deus Israel.

   7. At that day shall a man look to his Maker, and his eyes shall have
   respect to the Holy One of Israel.

   7. In die illa respiciet homo ad factorem suum, et oculi ejus ad sanctum
   Israelis intuebuntur.

   8. And he shall not look to the altars, the work of his hands, neither shall
   respect that which his fingers have made, either the groves or the images.

   8. Nec respiciet ad altaria opus manuum suarum, non aspiciet quæ fecerunt
   digiti ejus, nec lucos, nec simulachra.

   9. In that day shall his strong cities be as a forsaken bough, and an
   uppermost branch, which they left because of the children of Israel: and
   there shall be desolation.

   9. In die illa erunt urbes fortitudinis ejus, quasi derelictio virgulti et
   frondis, quemadmodum reliquerunt coram filiis Israel; et erit desolatio.

   10. Because thou hast forgotten the God of thy salvation, and hast not been
   mindful of the Rock of thy strength, therefore shalt thou plant pleasant
   plants, and shalt set it with strange slips:

   10. Quoniam oblita es Dei salutis tuæ, nec memor fuisti Dei fortitudinis;
   idcirco plantabis plantas amoenas, et palmitem alienum conseres.

   11. In the day shalt thou make thy plant to grow, and in the morning shalt
   thou make thy seed to flourish; but the harvest shall be a heap in the day
   of grief and of desperate sorrow

   11. Die plantationis tuæ crescere facies eam, et mane germinare facies semen
   tuum; sed recedet messis in die fruendi, et erit dolor desperatus.

   12. Woe to the multitude of many people, which make a noise like the noise
   of the seas; and to the rushing of nations, that make a rushing like the
   rushing of mighty waters!

   12. Hei multitudo populorum multorum; instar sonitus maris sonabunt, et
   strepitus nationum; instar strepitus aquarum ingentium tumultuabuntur.

   13. The nations shall rush like the rushing of many waters: but God shall
   rebuke them, and they shall flee far off, and shall be chased as the chaff
   of the mountains before the wind; and like a rolling thing before the
   whirlwind.

   13. Strepent populi instar strepitus aquarum ingentium, et increpabit eum,
   et fugiet procul; fugabitur quasi stipula montium coram vento, et quasi
   globus coram turbine.

   14. And behold at evening-tide trouble; and before the morning he is not.
   This is the portion of them that spoil us, and the lot of them that rob us.

   14. Tempore vespertino ecce turbatio; antequam sit mane, nusquam erit. Hæc
   est pars conculcantium nos, et sors eorum qui nos diripiunt.


   1. The burden of Damascus. Here he prophesies against the kingdom of Syria,
   and mentions the chief city in which the seat of the kingdom lay. It was
   proper that this calamity, like others which came before it, should be
   described, that the righteous might confidently believe that God would one
   day assist them, and would not always permit them to be oppressed by the
   wicked without end. The king of Syria had formed an alliance with Israel
   against Judah, as we saw formerly in the seventh chapter; and as the Jews
   were not able to contend with him, and were deprived of other aids, they
   might also entertain doubts about God’s assistance, as if he had utterly
   abandoned them. To free them, therefore, from these doubts, he threatens the
   destruction of that kingdom, from which they would readily conclude that God
   fought in defense of his people.

   It is uncertain at what time Isaiah uttered this prophecy, for, as I have
   already remarked, he does not follow the order of time in threatening
   against each nation the punishment which it deserved. But, as far as I am
   able to conjecture, he foretold those events at the time when those two
   kings, that is, the kings of Israel and Syria, invaded Judea, and entered
   into a league to destroy it and the whole Church, (Isaiah 7:1, 2;) for, by
   joining together the Israelites and the Syrians, he summons them to a mutual
   judgment, in order to show that the only advantage which they had derived
   from the wicked and disgraceful conspiracy was, to be involved in the same
   destruction. In this manner Isaiah intended to comfort godly persons who
   were of the tribe of Judah; for he has his eye chiefly on them, that they
   may not be discouraged, and not on the Syrians, or even the Israelites,
   whose destruction he foretells.

   Behold, Damascus is taken away. The demonstrative particle, Behold, seals
   the certainty of the prophecy. When he expressly mentions Damascus, it does
   not follow from this that the other parts of the kingdom are exempted, but
   it was customary with the prophets to take a part for the whole, so as to
   include under the destruction of the metropolis the fate of the whole
   nation; for what must ordinary towns expect when the citadel of the kingdom
   has been stormed? Yet there is another reason why the Prophets pronounce
   heavier threatenings on the chief and royal cities, and especially direct
   their discourse against them. It is, because a polluted flood of crimes
   overflows from them into the whole country.

   2. The cities of Aroer are forsaken. It is not probable that Aroer here
   denotes the city which is mentioned elsewhere, (Numbers 32:34; Deuteronomy
   2:36, 3:12, 4:48;) but it is rather the name of a country. He draws the
   picture of a country which has been ruined; for he shews that those places
   in which cities had been built will be devoted to pasture, and that no
   habitation will be left there but huts and shepherds’ tents; for if any
   inhabitants remained, the shepherds would drive their flocks to some other
   place.

   3. The fortress shall cease. [4] He points out the reason why the Lord
   determines to cut off the kingdom of Syria. Amos (Amos 1:3) enumerates
   additional reasons, but the most important was that which the Prophet
   mentions, namely, that they had drawn the kingdom of Israel to their side
   for the purpose of making war against the Jews. The Israelites were
   undoubtedly allured, by the blandishments of the Syrians, to form an
   alliance with them against their brethren. It was a pretext exceedingly
   fitted to impose upon them, that the Syrians would aid them against all
   their enemies; and hence also the Israelites placed confidence in the forces
   and power of the Syrians to such an extent, that they reckoned themselves
   able to oppose any adversary. All Israel is here, as in many other passages,
   denoted by the name Ephraim, which was the chief tribe of that people. Now,
   “the assistance and kingdom” are said to “cease” from any place, when its
   strength is broken and its rank is thrown down.

   And the remnant of Syria. That is, both of these nations, the Syrians and
   the Israelites, shall be brought to nothing; and, for the purpose of giving
   additional weight to the prophecy, he states that it is God who declares it;
   for he immediately adds these words, saith Jehovah of hosts Now, when the
   Lord punished so severely those two kingdoms, he unquestionably promoted in
   this way the benefit of his Church, delivering it by the destruction of its
   enemies. And, indeed, in destroying both nations, he employed as his agents
   the Assyrians, to whom even the Jews had applied; and although in this
   respect they had heinously sinned, yet their offense did not hinder the Lord
   from promoting the benefit of his Church, or from delivering it by bringing
   its enemies into conflict with each other. Hence we perceive how great is
   the care which God exercises over us, since he does not spare even the
   greatest kingdoms in order to preserve us. We ought also to observe, that
   though all the wicked enter into a league, and join hands to destroy us, yet
   the Lord will easily rescue us from their jaws. Besides, we ought to remark
   that it is advantageous to us to be deprived of earthly aids, on which it is
   in vain for us to rely in opposition to God; for when we are blinded by our
   prosperity, we flatter ourselves, and cannot hear the voice of God. It
   therefore becomes necessary to remove these obstructions, that we may
   perceive our helplessness, as was the case with the Israelites, who were
   bereft of their aid after Syria had been destroyed.

   4. The glory of Jacob shall be diminished. [5] Although he had undertaken to
   speak of Syria and Damascus, he takes occasion to join Israel with the
   Syrians, because they were bound by a mutual league, and were united in the
   same cause. The Syrians, indeed, whom Isaiah chiefly addresses, were like a
   torch to inflame the Israelites, as we have already said. But the Israelites
   themselves were equally in fault, and therefore they were justly drawn, by
   what might be called a mutual bond, to endure the same punishment.

   It is not easy to say whether under the name Jacob he speaks of the whole
   elect people, so as to include also the tribe of Judah. But it is probable
   that he refers only to the ten tribes, who laid claim to the name of the
   nation, and that it is in mockery that he describes them as glorious,
   because, being puffed up with their power and multitude and allies, they
   despised the Jews their brethren.

   And the fatness of his flesh shall wax lean. When he next threatens them
   with leanness, his object is to reprove their indolence, as the Prophets
   frequently reprove them for their fatness (Jeremiah 5:28; 50:11.) On account
   of their prosperity and of the fertility of the country, they became proud,
   as horses that are fat and excessively pampered grow restive. Hence also
   they are elsewhere called “fat cows” (Amos 4:1). But however fierce and
   stubborn they might be, God threatens that he will take away their fatness
   with which they were puffed up.

   5. And it shall be as when the harvest-man gathereth the corn. He shews by a
   comparison how great will be the desolation. “As the reapers,” he says,
   “gather the corn in armfuls, so this multitude, though large and extended,
   will be mowed down by the enemies.” Now that he may not leave a remainder,
   he adds that at the conclusion of the harvest the ears will be gleaned, as
   if he had said, that when the multitude shall have been destroyed and the
   country laid bare like a field which has been reaped, even the shaken and
   scattered ears will not be left. Besides, he employs the metaphor of a
   harvest because the people, trusting to their great number, dreaded nothing;
   but as the reapers are not terrified by the large quantity of the corn, so
   he declares that their vast number will not prevent God from utterly
   destroying them. This may also refer to the Assyrians, but the meaning will
   be the same, for they were God’s servants in executing this vengeance.

   We need not spend much time in explaining the word gather, for it means
   nothing else than that the slaughter will resemble a harvest, the conclusion
   of which has been followed by the gleaning of the ears. When the ten tribes
   had been carried away, the Assyrians, having learned that they were
   meditating a revolution, destroyed them also (2 Kings 17:4). He especially
   mentions the valley of Rephaim, because its fertility was well known to the
   Israelites.

   6. Yet gleaning grapes shall be left in it. This metaphor has a different
   meaning from the former; for as if the name of the nation were to be
   entirely blotted out, he had expressly foretold that nothing would be left
   after the slaughter. He now adds a consolation, and thus abates the severity
   of the destruction; for he declares that, although the enemies had resolved
   to consume and destroy everything, still some remnant would be left. In like
   manner the gleaning of grapes is never made so completely as not to allow
   some grapes or even clusters to remain, which were concealed under the
   leaves, and the olive tree is never so thoroughly shaken as not to leave at
   least some olives on the tops of the trees. Consequently, to whatever extent
   the enemies may rage, and even the vengeance of God may be kindled, still he
   foretells that the Judge, notwithstanding his severity, will reserve for
   himself a small number, and will not allow the attacks of enemies to fall
   upon his own elect.

   Hence it follows, that amidst the heaviest vengeance there will still be
   room for mercy. The present discourse relates to the posterity of Abraham;
   and though they had revolted from God so as to deserve to be cast off, yet
   the goodness of God rose above their wickedness. They had indeed rendered
   themselves unworthy of such goodness, but the covenant of God must remain
   firm and impregnable, and a proof of that firmness must be given by him in
   some remnant, though the nation entirely set it aside as far as lay in their
   power. This ought to be carefully observed, so that when we perceive no
   traces of the Church, and when the godly appear to be destroyed, still we
   may not think that the Church has perished; for the promise of the Lord
   stands, that it will continue for ever (Genesis 17:7). Some remnant,
   therefore, will always remain, though frequently it is not visible to our
   eyes.

   7. At that day shall a man look to his Maker. He now shews the fruit of this
   chastisement, and this is the second consolation with which the godly ought
   to fortify themselves amidst their afflictions. Although they perceive
   nothing but the wrath of God, yet they ought to reflect that the Lord, who
   never forgets himself, will continually preserve his Church, and not only
   so, but that the chastisements will be advantageous to them. After having
   spoken, therefore, about the continual existence of the Church, he next
   adds, that men will look to God This is the most desirable of all, for when
   men betake themselves to God, the world, which was formerly disordered, is
   restored to its proper order; but when we have been estranged from him, no
   one repents of his own accord, and therefore there is no other way in which
   we can be brought back than to be driven by the scourge of chastisements. We
   are thus reminded that we ought not to be so impatient in enduring
   chastisements, which cure us of the fearfully dangerous disease of apostasy.

   To look to God means nothing else than that, when we have turned away, we
   return to a state of favor with him, betake ourselves and are converted to
   him. For how comes it that men abandon themselves to every kind of
   wickedness but because they forget God? Where the knowledge of God exists,
   there reverence dwells; where forgetfulness of God is found, there contempt
   of him also prevails. Yet this relates properly to faith, as if he had said,
   “When chastisements so severe shall have tamed the Israelites, they will
   then perceive that there is no help for them but in God.” For this reason he
   immediately adds the expression, To his Maker. It was indeed a proof of
   abominable indolence that they did not rely on God alone, who had bestowed
   on them so many precious gifts. The Prophet therefore says, that when they
   had been subdued by distresses and afflictions, they would afterwards return
   to a sound mind, so as to begin to hope in him who had bound them to himself
   by so many acts of kindness. And indeed he calls God their Maker, not as
   having created the whole human race, but in the same sense in which he
   likewise calls him The Holy One of Israel. Although therefore all men were
   created after the image of God, (Genesis 1:27), yet Israel was peculiarly
   his workmanship, because he was his heritage, and his holy and chosen people
   (Exodus 19:6). This repetition, in accordance with the ordinary custom of
   the Hebrew language, is employed to denote the same thing. He therefore
   calls God Holy, not only as viewed in himself, but from the effect produced,
   because he has sanctified or separated to himself the children of Abraham.
   Hence it follows, that the creation which he speaks of must be understood to
   relate to spiritual reformation, in reference to which he is especially
   called the Maker of Israel (Isaiah 45:11; Hosea 8:14).

   8. And he shall not look to the altars. This contrast shews more clearly
   that the looking which he spoke of in the former verse relates strictly to
   hope and confidence, for he says that every kind of sinful confidence will
   vanish away when men have learned to hope in God; and indeed in no other
   manner can any one obtain clear views of God than by driving far from him
   all superstitions. We are thus taught that obstacles of this kind ought to
   be removed if we wish to approach to God. It is vain to think of making a
   union between God and idols, as the Papists do, and as the Jews formerly
   did; for that vice is not peculiar to our age, but has prevailed in all
   ages. Every obstruction ought therefore to be removed, that we may look to
   God with such earnestness as to have just and clear views of him, and to put
   our trust in him.

   The work of his hands. It is for the purpose of exciting abhorrence that he
   calls the false gods the work of their hands, that the Israelites, being
   ashamed of their folly, may shake off and drive away from them such a
   disgraceful reproach. On this vice, however, he dwells the more largely,
   because they were more chargeable with it than with any other, and because
   none can be more abominable in the sight of God. There were innumerable
   superstitions among them, and in places without number they had set up both
   idols and altars, so that Isaiah had good reason for reproving and
   expostulating with them at great length on account of these crimes.

   It might be objected that the altar at Jerusalem was also built by men, and
   therefore they ought to forsake it in order to approach to God. (Exodus
   27:1). I reply, that altar was widely different from others, for although it
   consisted of stone and mortar, silver and gold, and was made like others by
   the agency of men, yet we ought not to look at the materials or the
   workmanship, but at God himself who was the maker, for by his command it was
   built. We ought therefore to consider the essential form, so to speak, which
   it received from the word of God; other matters ought not to be taken into
   view, since God alone is the architect. (Exodus 20:24, 25; Deuteronomy 27:5,
   6). Other altars, though they bore some resemblance to it, should be
   abhorred, because they had not the authority of the word. Such is the
   estimate which we ought to form of every kind of false worship, whatever
   appearance of sanctity it may assume; for God cannot approve of anything
   that is not supported by his word.

   9. In that day shall his strong cities be as a forsaken bough. He follows
   out what he had begun to say about driving out the inhabitants of the
   country; and as the Israelites, trusting to their fortified cities and to
   their bulwarks, thought that they were in safety, he threatens that they
   will be of no more use than if enemies were marching through desert places.
   The view entertained by some, that חורש (chōrĕsh) and עזובת (ăzūbăth) [6]
   are proper names of towns, is a forced interpretation. I understand them
   rather to denote unpleasant and disagreeable places, or that the walls and
   ditches will contribute no more to their defense than if the Israelites
   dwelt amidst thickets and bushes.

   As they left. [7] Here the particle אשר, (asher,) I have no doubt, denotes
   comparison; and therefore I have rendered it in like manner as, which makes
   the statement of the Prophet to be, in connection with what had been already
   said, that the people would tremble and flee and be scattered, in the same
   manner as God had formerly driven out the ancient inhabitants. Those who
   think that אשר, (asher,) is a relative are constrained to supply something,
   and to break up the thread of the discourse. But it simply brings to their
   remembrance an ancient example, that the Israelites may perceive how vain
   and deceitful is every kind of defense that is opposed to the arm of God. It
   is a severe reproach; for the Israelites did not consider that the Lord gave
   to them that land, as it were, by hereditary right, in order that they might
   worship him, and that he drove out their enemies to put them in possession
   of it. And now, by their ingratitude, they rendered themselves unworthy of
   so great a benefit; and, consequently, when they had been deprived of it,
   there was good reason why they should feel distresses which were the reverse
   of their former blessings.

   This passage will be made more plain by the writings of Moses, whom the
   prophets follow; for in the promises he employs this mode of expression,
   “One of you shall chase a thousand,” (Leviticus 26:8; Joshua 23:10), and in
   the threatenings, on the other hand, he says, “One shall chase a thousand of
   you.” (Deuteronomy 32:30.) Accordingly, as he struck such terror into the
   Canaanites, that at the sight of the Israelites they immediately fled, so he
   punished the ingratitude of the people in such a manner that they had no
   power to resist. Thus the Lord gave a display of his power in two ways, both
   in driving out the Canaanites and in punishing his people. The Prophet,
   therefore, by mentioning that ancient kindness, reproaches the people with
   ingratitude, forgetfulness, and treachery, that they may acknowledge that
   they are justly punished, and may perceive that it proceeds from the Lord,
   that they are thus chased by the enemies to whom they were formerly a
   terror.

   10. Because thou hast forgotten the God of thy salvation. He shews the
   reason why the Lord exercises such severity against the Ten Tribes, that
   they may not complain of being unjustly afflicted or too harshly treated.
   The sum of what is stated is, that all those evils come to them because they
   have wickedly despised God. It was excessively base and altogether
   inexcusable ingratitude, after having received so many favors, to prostitute
   their hopes to heathen nations and to idols, as if they had never in any
   respect experienced the love of God. Indeed, no unbelievers, when they are
   called to account, will vindicate themselves from the charge of offering an
   insult to God by wandering after creatures. But the argument was applicable,
   in a special manner, to the people of Israel, to whom God had revealed
   himself in such a manner that they ought to have left off all the impostures
   of the world and relied on his grace alone. They are therefore justly
   accused of ingratitude, for having buried in forgetfulness the object of
   true faith; and indeed, when God has once allowed us to taste the delight of
   his goodness, if it gain a place in our hearts, we shall never be drawn away
   from it to anything else. Hence it follows that they are convicted of
   ingratitude who, not being satisfied with the true God, are unsteady and
   driven about in all directions; for in this manner they despise his
   invaluable grace.

   Accordingly, the Prophet expressly calls him the God of salvation and the
   God or Rock of strength צור (tsūr) has both significations; for it was a
   monstrous thing that they were not kept in fidelity to God, who had so often
   preserved them, and, as it were, with an outstretched hand. When he adds
   that they had not been mindful, this is an amplification; for he indirectly
   charges them with base slothfulness in not considering in how many ways they
   had formerly been made to know the kindness of God.

   Therefore thou shalt plant. Next follows the punishment, that they might not
   think that this ingratitude would remain unpunished. That is, because they
   forsook the fountain of all good, though they labor to obtain food, yet they
   will be consumed by famine and hunger; for all that shall be obtained with
   great labor the enemy will either carry away or destroy. This passage is
   taken from Moses; for it is a curse pronounced amidst other curses.

   “The fruit of thy land, and all thy labors, shall a nation which thou
   knowest not eat up.” (Deuteronomy 28:33).

   Hence we see what I have often mentioned before, that the prophets borrow
   many things from Moses, and are the true interpreters of the law. He speaks
   of choice vines and branches taken from them; because the greatness of the
   loss aggravates the sorrow.

   11. In the day. This denotes the incessant labor which is bestowed on plants
   and seeds. Yet we might understand by it the fruit which is yielded, as if a
   vine newly planted would immediately produce wine. And this agrees with the
   next clause, in which the morning is put for the day. This appears to denote
   sudden maturity, unless perhaps this also be supposed to denote carefulness,
   because from the very earliest dawn they will devote themselves to labor.

   The words are somewhat ambiguous; for some render them, “the removing of the
   branch on the day of affliction.” But as נחלח (năchălāh) means “an
   inheritance,” here, in my opinion, it literally denotes produce. It is not
   derived from חלה (chālāh,) and I do not see how the word “Branch” agrees
   with it. I grant, indeed, that as vines are mentioned, the word Harvest is
   employed (katachrēstikōs) differently from its natural meaning.

   It might also be rendered a Collector; and yet I do not choose to dispute
   keenly about those two significations, for the meaning will be the same,
   provided that נחלח (nāchălāh) be understood to denote “the gathering of the
   fruits.” In this way the passage will flow easily enough. “Though you labor
   hard in dressing the vines, and though you begin your toil at the earliest
   dawn, you will gain nothing; for by the mere shaking of the branches the
   fruit will fall off of its own accord, or your vines will be plundered.”
   Thus, by a figure of speech in which a part is taken for the whole, the word
   plant denotes that unwearied toil which husbandmen and vine-dressers are
   wont to bestow on plants and vines.

   This is a very severe punishment, and undoubtedly proceeds from the curse of
   God; for if he who has no possession be driven out and banished from a
   country, he will not be rendered so uneasy as the man who has well
   cultivated fields, and particularly if he has bestowed his labor on them for
   a long time. In this manner the Lord determined to punish the Israelites,
   because they abused the fertility of the country and grew wanton amidst
   their abundance. A similar punishment is also threatened against the wicked
   in general terms, that “in vain do they rise early, and vex themselves with
   unremitted toil;” for they gain nothing by it. (Psalm 127:2). On the other
   hand, it is declared that they who trust in the Lord will undoubtedly
   receive the reward of their toil, for the blessing of God will accompany
   their labors. (Psalm 128:2, 4).

   12. Alas [8] for the multitude! Some render Woe, making it to denote
   execration. Sometimes, as we have seen elsewhere, it is employed in calling
   to a person; but on the present occasion I rather think that it betokens
   sorrow, [9] for he groans on account of the calamity which he foresees will
   befall Israel, and he does so either out of brotherly affection, or in order
   that the prophecy may make a more powerful impression on the minds of a
   sluggish and indolent people. It is certain, that the prophets regarded with
   greater horror than other men the vengeance of God, of which they were the
   heralds; and although, in sustaining the character assigned to them, they
   threatened severely, still they never laid aside human feelings, so as not
   to have compassion on those who perished. But the chief reason was a
   consideration of the covenant which God had made with the seed of Abraham;
   and we see that Paul also had this feeling to such an extent, that he
   “wished to be accursed for his brethren.” (Romans 9:3). When therefore
   Isaiah brings the fact before his mind, he cannot but be deeply affected
   with grief; and yet, as I have hinted, it tends to make the fact more
   certain, when he places it before his eyes as if he actually saw it.

   The word multitude is here employed, because the army had been collected out
   of many and various nations, of which the Assyrian monarchy was composed.
   The metaphors which he adds are intended for no other purpose than to
   exhibit more forcibly what has been already stated; for he compares them to
   a sea or a deluge, which overflows a whole country.

   13. The nations shall rush. Although he appears to follow out that
   threatening, which he formerly uttered, yet he begins to comfort believers
   by repeating the same statement, as if we should say, “They who were
   unmindful of God must be punished for their wicked revolt, and must be, as
   it were, overwhelmed by a deluge; but the Lord will restrain this savage
   disposition of the enemies, for, when they have exercised their cruelty, he
   shall find a method of casting them out and driving them away.” This is a
   remarkable consolation, by which he intended to support the remnant of the
   godly. Nor does he speak of the Jews only, as is commonly supposed, for
   hitherto he has addressed his discourse to the ten tribes, and it is certain
   that there were still left in Israel some who actually feared God, and who
   would have despaired if they had not been upheld by some promise.

   By these metaphors he describes dreadful storms and tempests. When the Holy
   Spirit intends to bring comfort to the godly, he holds out those objects
   which are wont to terrify and discourage the minds of men, that we may learn
   that God will easily allay all tempests, however violent and dreadful. As
   the winds and seas and storms are at his command, so it is easy for him to
   restrain enemies and their violence; and therefore immediately afterwards he
   compares the Assyrians to chaff.

   As the chaff of the mountains before the wind. Although with regard to the
   Israelites their attack was terrible, yet he shews that before God they will
   be like chaff, for without any effort he will scatter all their forces.
   Hence it follows that we ought not to judge of their resources and strength
   by our senses. Whenever therefore we see the restraints laid on the wicked
   withdrawn, [10] that they may rush forward for our destruction, let us
   indeed consider that, so far as lies in ourselves, we are ruined, but that
   God can easily frustrate their attacks. גלגל (galgal) means a rolling thing,
   [11] which is easily driven by the wind.

   14. And, behold, at evening tide trouble. The meaning is, “As when a storm
   has been raised in the evening, and soon afterwards allayed, no trace of it
   is found in the morning, so will cheerful prosperity suddenly arise,
   contrary to expectation.” The Prophet intended to state two things — first,
   that the attack of the enemy will be sudden; and secondly, that the ravages
   which they shall commit will not be of long duration. As the Assyrians rose
   suddenly against the Israelites, so their fall was sudden.

   From this passage all the godly ought to draw wonderful consolation,
   whenever they see that everything is in disorder, and when dreadful changes
   are at hand; for what is it but a sudden storm which the Lord will allay?
   Tyrants rush upon us like storms and whirlwinds, but the Lord will easily
   dispel their rage. Let us therefore patiently wait for his assistance; for
   though he permit us to be tossed about, yet through the midst of the
   tempests he will at length conduct us “to the haven.” (Psalm 107:30.) And if
   the Prophet comforted a small remnant, who appeared to be almost none at
   all, this promise undoubtedly belongs to us also. True, we are almost none,
   and a wretched church is concealed in a few corners; but if we look at the
   condition of the kingdom of Israel, how few were the servants of God in it!
   And these hardly ventured to mutter, such was the universal hatred of
   religion and godliness. Although therefore the Lord destroy the multitude of
   the wicked, yet to the small number of the godly, who may be said to be
   tossed about in the same ship with them, he will hold out a plank to rescue
   them from shipwreck, and will guide them safely and comfortably into the
   harbour.

   This is the portion. He addresses the believers who were concealed in the
   kingdom of Israel, and joins them with the Church, although, as is
   frequently the case with the children of God, the members were scattered in
   every direction. We see here what will be the end of the wicked who have
   persecuted us. Though we are exposed to their rage, so that they tear and
   plunder and trample upon us, and inflict on us every kind of insult, yet
   they will be like storms which are subdued by their own violence and quickly
   disappear. We ought to expect that this will be the lot of all the tyrants
   who at the present day wretchedly harass the Church, and treat cruelly the
   children of God. Let this consolation be engraved on our minds, that we may
   know that the same thing will happen to them.
     _________________________________________________________________

   [4] “Le secours venant d’Ephraim cessara;” — “The assistance coming from
   Ephraim shall cease.” ^FT262 “Sera diminué;” — “Shall be made thin.” — Eng.
   Ver. ^FT263 “‘Like the leaving of the ploughed field, or on the topmost
   bough.’ I adopt with pleasure the interpretation of this disputed passage
   proposed in the excellent Lexicon of Parkhurst, v.חרש as being most natural,
   and in strict conformity with the Jewish law, Leviticus 19:9, 10;
   Deuteronomy 24:19-21; which commanded ‘a leaving of the ploughman, and of
   the branches of the vine and olive,’ to be given up to the use of the poor
   in harvest. Avarice would be apt to make these leavings very scanty.” —
   Bishop Stock. ^FT264 Whom they left. — Eng. Ver. ^FT265 Woe to the
   multitude. — Eng. Ver. ^FT266 “Mais il me semble plustost qu’il se prend ici
   pour Helas.” — “But I rather think that here it stands for Alas!” ^FT267
   “Toutes les fois donc que nous voyous les merchans avoir la bride sur le col
   pour nous ruiner.” “Whenever then we see the wicked have the bridle on their
   neck to ruin us.” ^FT268 “And like the gossamer before the whirlwind.” —
   Lowth. “And like thistle-down before the storm.” — Stock.

   [5] {Bogus footnote}

   [6] {Bogus footnote}

   [7] {Bogus footnote}

   [8] {Bogus footnote}

   [9] {Bogus footnote}

   [10] {Bogus footnote}

   [11] {Bogus footnote}
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 18
     _________________________________________________________________

   Isaiah Chapter 18:1-7

   1. Woe to the land shadowing with wings, which is beyond the rivers of
   Ethiopia:

   1. Heus terra inumbrans alis, quæ est trans flumina Æthiopiæ.

   2. That sendeth ambassadors by the sea, even in vessels of bulrushes upon
   the water, saying, Go, ye swift messengers, to a nation scattered and
   peeled, to a people terrible from their beginning hitherto; a nation meted
   out and trodden down, whose land the rivers have spoiled!

   2. Mittens per mare legatos, in vasis junceis super aquas. Ite nuntii
   celeres ad gentem distractam et expilatam, ad populum formidabilem ab eo et
   deinceps, gentem undique conculcatam, cujus terram flumina diripuerunt.

   3. All ye inhabitants of the world, and dwellers on the earth, see ye, when
   he lifteth up an ensign on the mountains; and when he bloweth a trumpet,
   hear ye.

   3. Omnes habitatores orbis, et incolæ terræ, cum signum sustulerit in
   montibus, videbitis; cum tuba clanxerit, audietis.

   4. For so the Lord said unto me, I will take my rest, and I will consider in
   my dwelling-place like a clear heat upon herbs, and like a cloud of dew in
   the heat of harvest.

   4. Porro sic mihi dixit Iehova, Quiescam, et videbo in tabernaculo meo,
   sicut calor siccans pluviam, et sicut nubes roscida in calore messis.

   5. For afore the harvest, when the bud is perfect, and the sour grape is
   ripening in the flower, he shall both cut off the sprigs with pruning-hooks,
   and take away and cut down the branches.

   5. Quia dum adfuerit messis, perfectum erit germen, et ex flore fructus erit
   maturescens; tum amputabit ipsos palmites falcibus, et propagines auferendo
   exscindet.

   6. They shall be left together unto the fowls of the mountains, and to the
   beasts of the earth: and the fowls shall summer upon them, and all the
   beasts of the earth shall winter upon them.

   6. Derelinquentur pariter volatili montium et animalibus terræ. Æstivabit
   super illud volatile, et omnia animalia terræ hyemabunt.

   7. In that time shall the present be brought unto the Lord of hosts of a
   people scattered and peeled, and from a people terrible from their beginning
   hitherto; a nation meted out and trodden under foot, whose land the rivers
   have spoiled, to the place of the name of the Lord of hosts, the mount Zion.

   7. Tempore illo adducetur Iehovæ exercituum munus, populus laceratus et
   expilatus, et de populo terribili, ex quo esse coepit et deinceps; gente
   undique conculcata, cujus terram flumina diripuerunt, ad locum nominis
   Iehovæ exercituum, ad montem Sion.


   1. Woe to the land. I cannot determine with certainty what is the nation of
   which Isaiah speaks, though he shews plainly that it bordered on Ethiopia.
   Some consider it to refer to the whole of Egypt; but this is a mistake, for
   in the next chapter he treats of Egypt separately, from which it is evident
   that the people here meant were distinct from the Egyptians. Some think that
   the Troglodytes are here meant, which does not appear to me to be probable,
   for they had no intercourse with other nations, because their language, as
   geographers tell us, was hissing and not speech; [12] but those who are
   mentioned evidently had intercourse and leagues with other nations.

   Still it is uncertain whether they leagued against the Jews or joined with
   the Egyptians in driving out the Assyrians. If they were avowed enemies to
   the Jews, Isaiah threatens punishment; but if they deceived them by false
   promises, he shews that nothing is to be expected from them, because by idle
   messages they will only protract the time. However that may be, from the
   neighboring nations to be mentioned in the next chapter, we may in part
   ascertain where they were situated, that is, not far from Egypt and
   Ethiopia: yet some may be disposed to view it as a description of that part
   of Ethiopia which lay on the sea-coast; for we shall afterwards see that the
   Assyrians were at war with the king of the Ethiopians. (Isaiah 37:9.)

   When he says that that land shadows with wings, we learn from it that its
   sea was well supplied with harbours, so that it had many vessels sailing to
   it and was wealthy; for small and poor states could not maintain intercourse
   or traffic with foreign countries. He therefore means that they performed
   many voyages.

   2. Sending ambassadors by the sea. This relates strictly to the state of
   those times. It would appear that this nation solicited the Egyptians or
   Syrians to harass the Jews, or that the Assyrians employed them for the
   purpose of harassing the Jews, or that they had formed an alliance with the
   Egyptians, in order that, by their united force, they might prevent the
   power of the Assyrians from increasing beyond bounds; for nothing more than
   conjectures can be offered, because we have no histories that give any
   account of it, and where historical evidence is wanting, we must resort to
   probable conjectures. These voyages, there is reason to believe, were not
   made to any place near at hand, but to a distant country.

   In ships of reeds. [13] We ought not to think it strange that he calls them
   ships of reeds, for it is evident from the ancient histories that these were
   commonly used by the Egyptians, because the channel of the Nile is in some
   places very steep and dangerous to navigators on account of the cataracts,
   which the Greeks call Katadoupa, so that ships of wood cannot be used at
   those places without being broken and dashed to pieces on the rocks; and
   therefore it is necessary to employ ships of pliant materials. That the
   ships might not admit water and thus be sunk, historians tell us that they
   were daubed within with pitch.

   Go, ye swift messengers. This passage is obscure, but I shall follow what I
   consider to be probable. The Prophet shews the design of his prediction, or
   the reason why he foretold the destruction of that nation. If we believe
   them to have been the avowed enemies of the Jews, the design was to afford
   some consolation to believers who were wretchedly broken up and scattered,
   that having received this message they might rejoice and give thanks to God.
   But if we rather think that the Jews were led by this nation into an
   unlawful league, we must then consider that this exhortation is ironical,
   and that the Prophet intended to reprove the folly of the chosen people, in
   forsaking God and relying on useless aid. Some think that these words were
   spoken by God, as if he commanded those nations who inhabited the sea-coast
   to destroy the Jews; but I am not at all of that opinion.

   To a nation scattered and plundered. [14] I do not agree with those who
   think that these words describe the destruction of that unknown and obscure
   nation; for by “a plundered nation” he means the Jews who were to be
   grievously harassed and scattered, so that no part of them escaped injury.

   To a people terrible from their beginning hitherto. He calls it terrible,
   because so great calamities would disfigure it in such a manner that all who
   beheld it would be struck with terror. I cannot approve of the exposition
   given by some, that this relates to the signs and miracles which the Lord
   performed amongst them, so as to render them an object of dread to all men;
   for the allusion is rather to that passage in the writings of Moses, “The
   Lord will make thee an astonishment and a terror.” Deuteronomy 28:37 In like
   manner it is said elsewhere, “for the shaking of the head and mockery.”
   (Jeremiah 18:16; 19:8; 25:9, 13, 18.) He therefore means that they are a
   nation so dreadful to behold as to fill all men with astonishment, and we
   know that this was foretold and that it also happened to the Jews.

   A nation trodden down on every side. [15] קו קו, (kav-kav,) that is, on
   every side, as if one drew lines and joined them so closely that no space
   was left between them, or as if one drew furrows in a field so as to break
   every clod; for in this manner was the nation thrown down and trampled under
   foot. [16]

   Whose land the rivers have spoiled. By the rivers he means the vast army of
   the enemies, that is, of the Assyrians. He alludes to what he had formerly
   said, that the nation, not satisfied with its own little stream, longed for
   rapid and boisterous rivers. (Isaiah 8:6.) After having applied to them for
   assistance, they were overwhelmed by them as by a deluge; and the reason of
   the whole evil was this, that they were not satisfied with the promises of
   God, and sought assistance in another quarter. Now, if this command is
   understood to be given to the swift messengers in the name of God, we infer
   from it that he does not immediately assist his own people, but delays his
   aid till they are brought to a state of despair. He does not send to them a
   cheerful and prosperous message while they are still uninjured, or when they
   have received a light stroke, but he sends a message to a nation altogether
   trodden down and trampled under foot. Yet when he commands them to make
   haste, he means that the judgment will be sudden and unexpected, so that
   light will suddenly burst forth amidst the darkness.

   3. All ye inhabitants of the world. He shews that this work of God will be
   so manifestly excellent as to draw the attention not only of the Jews but of
   all nations.

   When he shall lift up an ensign on the mountains, you will see it. [17]
   These words, which are in the future tense, are rendered by some, agreeably
   to the custom of Scripture, in the imperative mood; [18] but it is better to
   view them as denoting what is future. It is as if he had said that the most
   distant nations will be witnesses of this destruction, because not only will
   the ensign be beheld by all, but the sound of the trumpets will be heard
   throughout the whole world. This will plainly shew that the war did not
   originate with men, but with God himself, who will prove himself to be the
   author of it by remarkable tokens. When wars are carried on, every one sees
   clearly what is done; but the greater part of men ascribe the beginning and
   end of them to chance. On the other hand, Isaiah shews that all these things
   ought to be ascribed to God, because he will display his power in a new and
   extraordinary manner; for sometimes he works so as to conceal his hand and
   to prevent his work from being perceived by men, but sometimes he displays
   his hand in such a manner that all are constrained to acknowledge it; and
   that is what the Prophet meant.

   4. But thus said Jehovah unto me. After having threatened a slaughter of the
   Ethiopians or their neighbors, and at the same time shewn that comfort will
   arise from it to the Jews, or ironically reproved the foolish confidence
   with which the Jews had been deceived, he now adds that God will regulate
   these confused changes in such a manner as to gather to him at length his
   chosen people. The particle כי, (ki,) which I have translated but, sometimes
   means for and sometimes but. The latter meaning appears to be more
   appropriate in this passage, for the Prophet replies to a doubt which
   otherwise might grievously perplex weak minds; because when confusion
   arises, there may be said to be a veil which conceals from us the providence
   of God. Such also was the state of that nation whose destruction he
   foretells, that this prediction might be reckoned fabulous and worthy of
   ridicule; for, as we may gather from it, there was no danger or change to be
   dreaded.

   I will rest. Some consider this as referring to the person of Isaiah, as if,
   relying on what God had revealed, he rested, that is, was in a state of
   composure, as we ought to be when we have heard the word of God, and fully
   expect what has been foretold. In like manner Habakkuk also says, On my
   watch-tower will I stand. (Habakkuk 2:1.) But unquestionably he relates what
   the Lord had foretold to him, and the Lord himself, by the mouth of the
   Prophet, makes this declaration, I will rest, that is, I will remain
   unemployed.

   And I will look in my tabernacle. [19] The phrase, I will look, has the same
   import with the former; for a spectator takes no part in doing, but rests
   satisfied with looking. Such is likewise the force of the term tabernacle,
   as if the Lord betook himself to rest under a roof; while, on the contrary,
   he says that he ascends the judgment-seat, when he avenges the
   transgressions of the wicked; for these modes of expression are adapted to
   our capacity. But perhaps it may be thought more probable that the Prophet
   alludes to the sanctuary; because, although the majesty of God will remain
   concealed for a time among an afflicted people, yet his rest will not be
   without effect. It amounts to this, that though everything be turned upside
   down, so as to awaken a suspicion that God takes no further concern in the
   government of the world, yet he rests for an express purpose, as if he shut
   himself up unemployed in a chamber, and the effect of this rest will in due
   time appear.

   As the heat that drieth up the rain. [20] By this beautiful metaphor the
   Prophet expresses more fully what he had formerly said. Yet there are two
   ways in which it may be shewn to agree with the Prophet’s meaning; either
   that God, aroused, as it were, from his rest, will shew a smiling
   countenance to gladden believers, or will water them by a refreshing shower;
   and in this way the Prophet would describe their varied success. Or there is
   an implied contrast, by which he reminds us that, while God appears to
   remain unemployed and to look at what is going on, still he can execute his
   judgments as if it were in sport. And yet, as the two following verses are
   closely connected with this verse, Isaiah appears to mean, that though God
   does not act in a bustling manner like men, or proceed with undue eagerness
   and haste, still he has in his power concealed methods of executing his
   judgments without moving a finger. Perhaps also he intended to shew, that in
   destroying this nation, God will act in an extraordinary manner. But we
   ought to be satisfied with what I lately suggested, that when men carelessly
   resign themselves to sleep in the midst of prosperity, and, intoxicated by
   their pleasures, imagine that they have nothing to do with God, “sudden
   destruction is at hand,” because God, by a look, frustrates all the designs
   or preparations of the world. (1 Thessalonians 5:3.) He therefore declares
   that he will be like a clear and calm sky, [21] and like the heat that
   drieth up the rain.

   And as a cloud of dew in the heat of harvest. [22] Now we know that this
   rain is exceedingly adapted to ripen the fruits, and likewise that the heat
   which follows the rain penetrates the fruits with its force, and drives the
   moisture more inward, by which it hastens their maturity and renders them
   more productive. Now the Prophet meant, that though calamities and
   distresses await the reprobate, still everything proceeds so much to their
   wish, that they appear to be supremely happy, as if the Lord intended to
   load them with every kind of blessings; but that they are fattened like oxen
   destined for slaughter, for when they appear to have reached the highest
   happiness, they suddenly perish.

   Hence it follows, that we ought not to form an estimate of the judgments of
   God according to outward appearances; for when men imagine themselves to be
   exceedingly safe, they are not far from destruction and from utter ruin.
   Thus he speedily comforts believers, that they may not suppose that it fares
   better with the reprobate so long as God forbears to strike; for though he
   appears to cherish in his bosom those whom he sustains, he will quickly
   reduce them to nothing. These statements ought to be applied to those
   wretched and disastrous times when the tyrants who oppress the Church are
   the only persons that are prosperous, and abound in all kinds of wealth, and
   contrive in such a manner as if everything were in their power, because they
   surpass other men in power, and skill, and cunning. But let us know that all
   these things are done by the appointment of God, who promotes their
   endeavors and renders them successful, that he may at length slay and
   destroy them in a moment. I am aware that a widely different meaning is
   given by some to these words of the Prophet; but any one who takes a
   judicious view of the whole passage will have little difficulty, I trust, in
   assenting to my interpretation.

   5. For when the harvest shall be at hand. Literally it is, “in presence of
   the harvest;” but we must soften the harshness of the expressions; and it
   cannot be doubted that the meaning of the Prophet is, that when the harvest
   is close at hand, and when the grapes are nearly ripe, the whole produce, in
   the expectation of which wicked men had rejoiced, will suddenly be snatched
   from them. The Prophet continues the same subject, and confirms by these
   metaphors what he had formerly uttered, that the wicked are not immediately
   cut off, but flourish for a time, and the Lord spares them; but that when
   the harvest shall be at hand, when the vines shall put forth their buds and
   blossoms, so that the sour grapes make their appearance, the branches
   themselves shall be cut down. Thus when the wicked shall be nearly ripe, not
   only will they be deprived of their fruit, but they and their offspring
   shall be rooted out. Such is the end which the Lord will make to the wicked,
   after having permitted them for a time to enjoy prosperity; for they shall
   be rooted out, so that they cannot revive or spring up again in any way.

   Hence we obtain this great consolation, that when God conceals himself, he
   tries our faith, and does not suffer everything to be carried along by the
   blind violence of fortune, as heathens imagine; for God is in heaven, as in
   his tabernacle, dwelling in his Church as in a mean habitation; but at the
   proper season he will come forth. Let us thus enter into our consciences,
   and ponder everything, that we may sustain our minds by such a promise as
   this, which alone will enable us to overcome and subdue temptations. Let us
   also consider that the Lord declares that he advances and promotes the
   happiness of wicked men, which tends to exhibit and to display more
   illustriously the mercy of God. If he instantly cut down and took them away
   like a sprouting blade of corn, his power would not be so manifest, nor
   would his goodness be so fully ascertained as when he permits them to grow
   to a vast height, to swell and blossom, that they may afterwards fall by
   their own weight, or, like large and fat ears of corn, cuts them down with
   pruning-knives.

   6. They shall be left together. [23] He means that they will be cast aside
   as a thing of no value, as John the Baptist also compares them to chaff,
   which is thrown on the dunghill. (Matthew 3:12; Luke 3:17.) Thus Isaiah
   shews that they will be exposed to the wild beasts and to the fowls, so that
   the fowls will nestle in them in summer, and the wild beasts will make their
   lairs in them in winter; as if he had said, that not only men, but the wild
   beasts themselves will disdain them. Such therefore is the end of wicked
   men, who, situated in a lofty place, and thinking that they are beyond all
   danger, despise every one but themselves. The fowls and the beasts of prey
   will make use of them for nests and for food. They will be thrown down, I
   say, not only beneath all men, but even beneath the beasts themselves, and,
   being exposed to every kind of insult and dishonor, they will be a proof of
   the wonderful providence of God. [24]

   7. In that time. The Prophet again shews why he threatened the destruction
   of a heathen nation; for when almost all the nations had leagued together
   against the Church, it appeared as if the Church were utterly ruined, and
   therefore Jehovah declares that in due time he will render assistance. Had
   he not opposed such designs, and seasonably restrained the attacks of
   enemies, the Jews would have despaired; and on this account he shews that he
   takes care of the Church, and that though he determines to chastise it,
   still he comes forward at the proper season to hinder it from perishing, and
   displays his power in opposition to tyrants and other enemies, that they may
   not overthrow it or succeed in accomplishing what they imagined to be in
   their power. In order therefore to excite them to patience, he not only
   distinguishes them from the Ethiopians, but likewise reminds them that God
   mitigates his judgments for their preservation.

   A present shall be brought. He alludes to the second verse of this chapter,
   [Isaiah 18:2,] in which we have seen the same names and descriptions applied
   to the Jewish nation, and he employs the word brought because they would
   first of all be led into captivity, so that it would not be more practicable
   for them than for foreign nations to go up into the temple.

   From a people. This expression deserves notice, for מעם, (mĕgnăm,) means
   that it will not be an entire nation; as if he had said, though you must be
   reduced to a small number, so as to be a feeble remnant, yet those few who
   are left will be offered in sacrifice to God. Hence we ought to learn a
   doctrine highly useful and exceedingly adapted to our times, for at the
   present day the Church is not far from despair, being plundered, scattered,
   and every where crushed and trodden under foot. What must be done in straits
   so numerous and so distressing? We ought to lay hold of these promises, so
   as to believe that still God will preserve the Church. To whatever extent
   the body may be torn, shivered into fragments and scattered, still by his
   Spirit he will easily unite the members, and will never allow the
   remembering and the calling on his name to perish. Out of those fragments
   which are now broken and scattered, the Lord will unite and assemble the
   people. Those whom he joins together in one spirit, though widely separated
   from each other, he can easily collect into one body. Although therefore we
   see the nation diminished in numbers, and some of its members cut off, yet
   some present will be offered by it to the Lord.

   To the place of the name. This mode of expression is customary with the
   prophets. When they speak of the worship of God they describe it by outward
   acts, such as altars, sacrifices, washings, and such like; and, indeed, the
   worship of God being within the soul, there is no way in which it can be
   described but by outward signs, by which men declare that they worship and
   adore God. But he chiefly calls it Mount Zion, because that place was
   consecrated to God, and God commanded that sacrifices should be offered
   there. The chief honor which he bestowed upon it was when he caused the
   doctrine of his word (Isaiah 2:3) to go forth from it, as we have formerly
   seen; [25] so that the name of Mount Zion may be properly understood to
   denote the pure and uncorrupted worship of God. In short, the prophets do
   not describe the worship of God as it would be after the coming of Christ,
   but as it was in their own time, because they found it necessary to
   accommodate themselves to the people to whom they ministered. Hence it ought
   to be inferred that there is no other way in which we can belong to the
   Church than by being offered to God in sacrifice. Let every one therefore
   who wishes to belong to God present himself for such an oblation, and let
   him no longer live to himself, but be wholly dedicated to God. (Romans 12:1;
   2 Corinthians 5:15.) Now we know that it is by this sword of the word, that
   is, by the gospel, that Paul boasts of offering and sacrificing men to God.
   (Romans 15:16.)

   By the place of the name of the Lord, he does not mean that his essence, of
   which we ought not to form any gross or earthly conception, is confined to
   it, as if God were limited to a place, but because it was a place in which
   the Lord commanded that his power should be acknowledged, and that men
   should worship and call upon him where he manifested his presence by his
   benefits and by his power, and that on account of the ignorance of the
   people, who could not otherwise comprehend his majesty. Yet it ought to be
   observed, that we cannot become acceptable to God without being united in
   one and the same faith, that is, without being members of the Church; for it
   is not necessary for us to run to Jerusalem, or to Mount Zion, because in
   the present day Zion is as wide and extensive as the whole world, which is
   entirely devoted to God. All that is necessary therefore is, that the same
   faith dwell in us, and that we be joined together by the bond of love. If
   this be wanting, every thing about us is heathen, and we have nothing that
   is sacred or holy.
     _________________________________________________________________

   [12] “The Ethiopian Troglodytes,” says Herodotus “are the swiftest of foot
   of all men of whom we have received any accounts. The Troglodytes feed on
   serpents, and lizards, and reptiles of that sort, and the language which
   they have adopted has no resemblance to any other, but they screech like
   bats. — Herod. 4:183. ^FT270 “In vessels of bulrushes.” — Eng. Ver. ^FT271
   “Scattered and peeled, or, outspread and polished.” — Eng. Ver. ^FT272 “A
   nation meted out and trodden down.” Heb. “A nation of line, and line, and
   treading under foot.” — Eng. Ver. ^FT273 “A nation meted out by line, that
   is, utterly subdued. Heb. Put under line and line, to decide what part of
   them should be destroyed, and what saved by the conquerors. In this manner
   David is described, (2 Samuel 8:2,) as having dealt with the children of
   Moab. See Lamentations 2:8. Such a nation might well deserve to be called
   drawn out and pilled, that is drawn through the fingers (or an instrument)
   like a willow, in order to be peeled and made fit for wicker work.” — Stock.
   ^FT274 “Videbitis.” “Vous le verrez.” ^FT275 “See ye.” “Hear ye.” — Eng.
   Ver. ^FT276 “And I will consider in my dwelling-place.” — Eng. Ver. “I will
   rest, and look round in my dwelling-place.” — Stock. ^FT277 “Like a clear
   heat upon herbs,” or “after rain” — Eng. Ver. ^FT278 Like the clear heat at
   the coming of daylight. The resting of Jehovah, hovering over the enemy till
   they are ripe for destruction, is here beautifully compared to the condensed
   gloom before daylight, which is wont to usher in a hot summer’s day, and to
   the sheet of dew that appears to hang over the ground in harvest time
   presently after sunset. עלי, (ălē,) is here used for near the time of, as we
   say, against such a time. עלי אור, (ălēōr,) prope lucem, adventante luce.
   — Stock. ^FT279 Rosenmüller takes notice of another reading supported by the
   Septuagint, Syriac, and Vulgate, ביום קציר, (bĕyōm kātzīr,) “at the time of
   harvest,” instead of, בהם קציר, (bĕhōm kātzīr,) “in the heat of harvest,”
   but justly remarks that it makes no difference to the meaning. — Ed. ^FT280
   “That is, their dead bodies.” — Jarchi. ^FT281 “To quit the metaphor, the
   flourishing leaders of a people, devoted by Jehovah to destruction, shall be
   cut off and trampled on. The people here spoken of are the Assyrians under
   Sennacherib.” — Stock. ^FT282 See [5]vol. 1 p. 96

   [13] {Bogus footnote}

   [14] {Bogus footnote}

   [15] {Bogus footnote}

   [16] {Bogus footnote}

   [17] {Bogus footnote}

   [18] {Bogus footnote}

   [19] {Bogus footnote}

   [20] {Bogus footnote}

   [21] {Bogus footnote}

   [22] {Bogus footnote}

   [23] {Bogus footnote}

   [24] {Bogus footnote}

   [25] {Bogus footnote}
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 19
     _________________________________________________________________

   Isaiah Chapter 19:1-25

   1. The burden of Egypt. Behold, the Lord rideth upon a swift cloud, and
   shall come into Egypt: and the idols of Egypt shall be moved at his
   presence, and the heart of Egypt shall melt in the midst of it.

   1. Onus Ægypti. Ecce Iehova equitat super nubem celerem, et veniet in
   Ægyptum; et commovebuntur idola Ægypti a facie ejus, et cor Ægypti
   dissolvetur in medio ejus.

   2. And I will set the Egyptians against the Egyptians: and they shall fight
   every one against his brother, and every one against his neighbour; city
   against city, and kingdom against kingdom.

   2. Et committam Ægyptios cum Ægyptiis, pugnabit quisque tunc contra fratrem
   suum; quisque, inquam, contra proximum suum; civitas contra civitatem, et
   regnum contra regnum.

   3. And the spirit of Egypt shall fail in the midst thereof; and I will
   destroy the counsel thereof: and they shall seek to the idols, and to the
   charmers, and to them that have familiar spirits, and to the wizards.

   3. Et exinanietur spiritus Ægypti in medio ejus: et consilium ejus destruam,
   etiamsi quærant illod apud idola, apud magos, apud pythones, apud divinos.

   4. And the Egyptians will I give over into the hand of a cruel lord; and a
   fierce king shall rule over them, saith the Lord, the Lord of hosts.

   4. Et tradam Ægyptios in manum domini sævi, et rex fortis dominabitur eis,
   dicit Dominus Iehova exercituum.

   5. And the waters shall fail from the sea, and the river shall be wasted and
   dried up.

   5. Tunc deficient aquæ a mari, et fluvius exsiccabitur atque arescet.

   6. And they shall turn the rivers far away; and the brooks of defence shall
   be emptied and dried up: the reeds and flags shall wither.

   6. Elongabuntur flumina; exhaurientur et siccabuntur rivi munitionis, arundo
   et carectum succidentur.

   7. The paper reeds by the brooks, by the mouth of the brooks, and every
   thing sown by the brooks, shall wither, be driven away, and be no more

   7. Herbæ ad rivum et super os rivi, et omnis sementis rivi arescet, et
   propelletur, ut non sit.

   8. The fishers also shall mourn, and all they that cast angle into the
   brooks shall lament, and they that spread nets upon the water shall
   languish.

   8. Et moerebunt piscatores, et lugebunt omnes qui hamum projiciunt in rivum;
   qui expandunt rete super faciem aquarum debilitabuntur.

   9. Moreover, they that work in fine flax, and they that weave networks,
   shall be confounded.

   9. Qui in lino optimo operantur erubescent, et qui texunt plagas foratas,
   (vel, pellucidas.)

   10. And they shall be broken in the purposes thereof, all that make sluices
   and ponds for fish.

   10. Erunt enum retia ejus dissipata; et omnes architecti retis (vel,
   mercedis) tristes erunt anima.

   11. Surely the princes of Zoan are fools, the counsel of the wise
   counsellors of Paroaoh is become brutish: how say ye unto Paraoh, I am the
   son of the wise, the son of ancient kings?

   11. Certe stulti principes Zoan; prudentum consiliariorum Pharaonis
   consilium unfatuatum est. Quomodo dicitis Pharaoni, Filius sapientum ego, et
   filius regum antiquorum?

   12. Where are they? Where are thy wise men? And let them tell thee now, and
   let them know what the Lord of hosts hath purposed upon Egypt.

   12. Ubi nunc prudentes tui? ut annuntient tibi, aut etiam sciant quid
   decreverit Iehova exercituum super Ægyptum.

   13. The princes of Zoan are become fools, the princes of Noph are deceived;
   they have also seduced Egypt, even they that are the stay of the tribes
   thereof.

   13. Infatuati sunt principes Zoan, decepti sunt principes Noph, seduxerunt
   Ægyptum angulus tribuum ejus.

   14. The Lord hath mingled a perverse spirit in the midst thereof; and they
   have caused Egypt to err in every work thereof, as a drunken man staggereth
   in his vomit.

   14. Iehova miscuit in medio ejus spiritum perversitatis; et seduxerunt
   Ægyptum in omni opere ejus, quemadmodum circumagitur ebrius in vomito suo.

   15. Neither shall there be any work for Egypt, which the head or tail,
   branch or rush, may do.

   15. Nec erit Ægypto opus quod faciat caput vel cauda, ramus aut juncus.

   16. In that day shall Egypt be like unto women; and it shall be afraid and
   fear, because of the shaking of the hand of the Lord of hosts, which he
   shaketh over it.

   16. In die illa erit Ægyptus instar mulierum; horrebit enim et pavebit a
   facie agitationis manus Iehovæ exercituum, quam agitabit ipse super eam.

   17. And the land of Judah shall be a terror unto Egypt; every one that
   maketh mention thereof shall be afraid in himself, because of the counsel of
   the Lord of hosts, which he hath determined against it.

   17. Et erit terra Iuda Ægyptiis in tremorem. Omnis qui recordatus fuerit
   illius pavebit super ipsam, propter consilium Iehovæ exercituum, quod
   decrevit super eam.

   18. In that day shall five cities in the land of Egypt speak the language of
   Canaan, and swear to the Lord of hosts: one shall be called, The city of
   destruction.

   18. In die illa erunt quinque civitates in terra Ægypti loquentes labio
   Canaan, et jurantes per Iehovam exercituum. Civitas desolationis una
   vocabitur.

   19. In that day shall there be an altar to the Lord in the midst of the land
   of Egypt, and a pillar at the border thereof to the Lord.

   19. In die illa erit altare Iehovæ in medio terræ Ægypti, statua item juxta
   terminum ejus Iehovæ.

   20. And it shall be for a sign and for a witness unto the Lord of hosts in
   the land of Egypt: for they shall cry unto the Lord because of the
   oppressors, and he shall send them a savior, and a great one, and he shall
   deliver them.

   20. Eritque in signum et in testem Iehovæ exercituum, in terra Ægypti; quia
   clamabunt ad Iehovam propter oppressores, et mittet eis servatorem et
   principem, ut liberet eos.

   21. And the Lord shall be known to Egypt, and the Egyptians shall know the
   Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a
   vow unto the Lord, and perform it

   21. Et cognoscetur Iehova ab Ægyptiis, cognoscent, inquam, Ægyptii Iehovam
   in illo die; et facient sacrificium et oblationem, vovebuntque vota Iehovæ
   et reddent.

   22. And the Lord shall smite Egypt; he shall smite and heal it: and they
   shall return even to the Lord, and he shall be entreated of them, and shall
   heal them.

   22. Itaque percutiet Iehova Ægyptum, percutiens et sanans; convertentur enim
   ad Iehovam, et exorabitur ab eis, et sanabit eos.

   23. In that day shall there be a highway out of Egypt to Assyria, and the
   Assyrian shall come into Egypt, and the Egyptian into Assyria; and the
   Egyptians shall serve with the Assyrians.

   23. In die illa erit via ab Ægypto in Assyriam; commeabunt Assyrii in
   Ægyptum, et Ægyptii in Assyriam; et colent Ægyptii Assyrios (vel, cum
   Assyriis.)

   24. In that day shall Israel be the third with Egypt and with Assyria, even
   a blessing in the midst of the land:

   24. In die illa erit Israel tertia cum Ægypto, et Assyria benedictio in
   medio terræ.

   25. Whom the Lord of hosts shall bless, saying, Blessed be Egypt my people,
   and Assyria the work of my hands, and Israel mine inheritance.

   25. Quia benedicet illi Iehova exercituum, dicens: Benedictus populus meus
   Ægyptius, et opus manus meæ Assyrius, et hæreditas mea Israel.


   l. The burden of Egypt. The Prophet here prophesies against Egypt, because
   it was a kind of refuge to the Jews, whenever they saw any danger
   approaching them; for when they had forsaken God, to whom they ought to have
   had recourse, they thought that they had no help left to them but in the
   Egyptians. It was therefore necessary that that kingdom should be
   overthrown, that its wealth or its forces might no longer deceive the Jews;
   for so long as Egypt was prosperous, the Jews thought that, on account of
   its being exceedingly populous and highly fortified, they were far removed
   from danger, and therefore despised God, or at least paid scarcely any
   regard to his promises. This led to evil consequences in two respects;
   first, because when they ought to have relied on God alone, they were puffed
   up with that vain confidence in Egypt; and secondly, because whenever the
   Lord punished them, they defended themselves against his chastisements by
   the power of the Egyptians, as if by human resources they could make void
   his judgments, when they ought to have been turned to God altogether. On
   this subject Isaiah speaks more fully in a later portion of this book.
   (Isaiah 30:2.)

   Behold, the Lord rideth on a swift cloud. This mode of expression is found
   also in other passages of Scripture, but in a general form. (Psalm 104:3.)
   The Prophet applies it to this prediction, because the Egyptians thought
   that they were so well fortified on all sides, that there was no way by
   which God could approach them. He therefore ridicules their foolish
   confidence, and exhibits the exalted power of God, when he rideth on a swift
   cloud, by which he will easily make a descent upon them, and neither walls
   nor bulwarks shall hinder his progress. Again, because in addition to
   earthly aid the Jews were likewise bewitched by a false religion, on this
   ground also the Prophet ridicules their madness, because God will dash to
   the ground all the assistance which they expected to obtain from idols. I
   pass by the foolish notion which many have entertained, as to the idols
   which Christ overthrew in Egypt, when he was carried thither in infancy; for
   it does not deserve a refutation. (Matthew 2:14.) This passage has been
   perverted to prove it, and to prove many conjectures of the same kind. But
   the Prophet’s meaning is totally different; for he speaks of the defeat of
   the Egyptians by the Assyrians, and shews that it ought to be ascribed to
   God, and not, as irreligious men commonly do, to fortune. He shews it to be
   a judgment of God, by whose hand all things are governed.

   And the idols of Egypt shall be moved at his presence. He declares that the
   idols shall fall; that is, that they shall be of no avail to the Egyptians,
   though they rely on their assistance, and think that they are under their
   protection. No nation ever was so much addicted to superstitions; for they
   worshipped cats, and oxen, and crocodiles, and even onions, and plants of
   every sort, and there was nothing to which they did not ascribe some kind of
   divinity. He means that the power of all those false gods, whom the
   Egyptians had taken for their protectors, will be overthrown. Having
   declared that the Egyptians rely in vain on their superstitions, he likewise
   casts down the pride which they cherished as to their earthly resources.

   And the heart of Egypt shall melt in the midst of her. By the word heart he
   means the courage which sometimes fails even the bravest men, so that they
   do not attempt any action, even when their strength and forces are abundant,
   and in this manner he declares that they will be at war with God, who will
   melt their hearts within them, before they are called to contend with their
   enemies. Not only does he threaten that they will be terrified, but he
   likewise adds in the midst of the whole kingdom, where they had an
   exceedingly safe and peaceful dwelling, because they were far removed from
   every attack. It was the duty of all believers to consider this, when war
   was waged against the Egyptians; and we also ought to behold the same thing
   exemplified in all revolutions of kingdoms, which proceed solely from the
   hand of God. If the heart melts, if the strength fails, in men who are
   usually brave, and who had formerly displayed great courage, this ought to
   be ascribed to the vengeance of God.

   2. And I will set the Egyptians against the Egyptians. Here he describes
   more particularly the calamity which the Lord had determined to bring on
   Egypt. By the expression, I will set, he means the internal struggles, in
   which those who ought to be mutual defenders cut down one another; and no
   evil can be more destructive than this to a state or a people. It was of
   importance also to convince the Jews that God, in whose hands are the hearts
   of men, (Proverbs 21:1,) could by his unseen influence inflame the Jews to
   mutual animosities, that they might slay each other, though they were
   victorious over foreign enemies. Hence we learn that nations never rise in a
   seditious manner, unless the Lord set them against each other, as when one
   brings forward gladiators to the place of combat. He inflames their minds
   for battle, and prompts them to slay each other by mutual wounds; and
   therefore, as we ought to reckon it an evidence of God’s favor, when
   friendship is cherished among citizens, so we ought to ascribe it to his
   vengeance, when they rage against and slay and injure one another.

   And they shall fight every one against his brother. For the sake of
   heightening the picture, he adds what was still more monstrous, that those
   who were related to them by blood would take up arms to destroy each other;
   for if men are worse than beasts when, forgetting their common nature, they
   engage in battle, how much more shocking is it to nature that brethren or
   allies should fight with each other! But the more monstrous it is, the more
   ought we to acknowledge the judgment of God and his terrible vengeance.

   City against city, and kingdom against kingdom. Isaiah appears to advance by
   degrees; for he mentions, first, a brother; secondly, a neighbor; thirdly,
   cities; and, fourthly, kingdoms By kingdoms he means provinces, into which
   Egypt was divided, which the Greeks called nomoi, the term by which the
   Greek translators have rendered it in this passage. [26]

   3. And the spirit of Egypt shall be emptied. [27] As Isaiah had, a little
   before, deprived the Egyptians of courage, so he now takes away their
   understanding, both of which are exceedingly necessary for the defense of
   kingdoms; for when these have been taken away, there is no possibility of
   transacting national affairs. Now, the Egyptians had so high an opinion of
   their own wisdom, that they reckoned themselves superior to other nations;
   and it is well known that they haughtily despised all other nations as
   barbarians, as if there had been no civilization, refinement, learning, or
   skill, but in Egypt alone. They boasted that they were the inventors of
   learning, that philosophy and astronomy came from them, and, in short, that
   Egypt was the workshop of all the liberal arts; and therefore they would
   never have thought it possible that they should fail in wisdom and prudence,
   and unquestionably, if this prediction had come to their knowledge, they
   would have laughed at it in disdain, and would have thought, that sooner
   would the waters of the sea be dried up, and everything be overturned, than
   this should befall those who imagined that prudence was their birthright.
   But Isaiah declares it boldly, for he did not speak from himself.

   Again, since he had predicted that they would be deprived of courage, in
   which they excelled, the context requires us to understand the meaning to
   be, that they would be struck with blindness; for both faculties of the soul
   depend entirely on the favor of God. Consequently, רוח (rūăch) means here
   understanding and sagacity, which ought to be carefully observed, for many
   are mistaken as to the meaning of this word. When he immediately adds, I
   will destroy the counsel thereof, this is a stronger expression of the
   former statement; for it shews what is the cause of that emptiness, namely,
   that God will take and carry away their counsel.

   Even though they seek it. This is spoken by anticipation, for he meets the
   objections of the Egyptians, who might have said, “Have we not gods whom we
   can consult? Have we not magicians, diviners, and soothsayers? Do you reckon
   those to be of no value?” He threatens that all these things will be of no
   avail to them, to whatever extent they may rely on them, and be puffed up
   with the empty name of wisdom. I shall not spend much time on these names,
   though it is probable that Isaiah’s enumeration proceeds by gradual
   advancement. First, he mentions gods, next magicians, and afterwards
   diviners and fortune-tellers They had their oracles, in which they placed
   the highest confidence. Next after them came the magicians, though these too
   had great influence. In matters of smaller moment they consulted the
   soothsayers. Superstitious men are so restless that nothing can satisfy
   them; for they are fickle and unsteady, and sometimes resort to one remedy
   and sometimes to another; and indeed Satan deceives them in such a manner,
   that at first he holds out to them the appearance of peace and quietness,
   which they think that they have fully obtained, but afterwards shews them
   that they have not reached it, and distresses and harasses them more and
   more, and compels them to seek new grounds of confidence. Thus our minds
   cannot obtain rest and peace but in God alone. And undoubtedly the Prophet
   condemns those arts as contrary to reason; for God has revealed all that is
   necessary to be known by means of the arts and sciences, which he intended
   to be used, and of which he approves. If any man shall wish to be wise in
   any other manner, he must have Satan for his teacher.

   4. And I will deliver the Egyptians into the hand of a cruel master. [28] He
   now shews what will happen to the Egyptians, after having lost courage and
   been deprived of understanding. Nothing will be left for them but to be
   reduced to slavery; for a nation destitute of these must fall of its own
   accord, even though it were not violently attacked by any enemy. Of such
   aids, therefore, God deprives those on whom he determines to take vengeance,
   and shuts them out from every method of upholding their liberty. Yet the
   Prophet threatens what is still more shocking, that not only will the empire
   of which the Egyptians proudly vaunted fall down, but the inhabitants also
   will undergo hard bondage. Though the adjective קשה, (kāshĕh,) cruel, is in
   the singular number, yet he says in the plural number, that they shall be
   subject to lords, which is harder to endure than if there had been but one
   lord to whom they were subject.

   And a powerful king [29] shall rule over them. He means that the power of
   the tyrant to whom he will subject them shall be so great, that it will not
   be easy to restore them to liberty. Historians shew that various changes
   occurred in many countries, which they who subdued them were unable to hold
   and retain; for to keep what has been obtained is often more difficult than
   to conquer. But the Prophet intimates that this condition will not be easily
   changed, and that the bondage of the Egyptians shall be of long duration,
   because no one will dare to enter the lists with an exceedingly powerful
   conqueror. We may also understand the meaning to be, that the princes of
   smaller nations will deal more gently with their people than more powerful
   monarchs, who, relying on their greatness, allow themselves to do whatever
   they please; for, reckoning their power to be unlimited, they set no bounds
   to their freedom of action, and rush forward, without restraint, wherever
   their passions drive them. Whether the one view or the other be adopted, it
   will amount to this, that the Egyptians, who consider themselves to be the
   highest and most distinguished of all men, shall fall under the power of
   another, and shall be oppressed by hard bondage, that is, by the bondage of
   a powerful king, whom no one will dare to oppose. Hence we see how great is
   the folly of men who are desirous to have a powerful and wealthy king
   reigning over them, and how justly they are punished for their ambition,
   though it cannot be corrected by the experience of every day, which is
   everywhere to be seen in the world. France and Spain, at the present day,
   boast that they are governed by mighty princes, but feel to their cost how
   little advantage they derive from that which dazzles them by a false
   pretense of honor. But on this subject we have spoken formerly in another
   place. [30] (Isaiah 8:6,7.)

   5. Then the waters shall fail from the sea. He follows out the subject which
   he had already begun, that the fortifications, by which the Egyptians
   thought that they were admirably defended, will be of no avail to them. They
   reckoned themselves to be invincible, because they were surrounded by the
   sea, and by the Nile, and by fortifications; and historians tell us that it
   was difficult to gain entrance to them, because the Nile had no mouth, by
   which they could not easily prevent ships from landing. They therefore
   boasted that their situation was excellent, and that they were strongly
   fortified by nature, in like manner as the inhabitants of Venice, at the
   present day, think that, in consequence of being surrounded by deep ditches,
   they are impregnable; but fortresses are useless, when God has determined to
   punish us.

   6. And the brooks of defence shall be emptied and dried up. [31] What he
   adds about fortifications is to the same purpose with what he had stated
   immediately before. He alludes to the embankments, which not only restrained
   the overflowing of the Nile, but protected the whole country; as if he had
   said that the embankments will not be needed, because the Nile will be dried
   up. Now, it is certain that the Nile was not laid dry, and yet the Prophet
   did not foretell what was not accomplished. We must therefore call to
   remembrance what we have already said, that on account of our stupidity
   those calamities are represented to us in a lively manner, which places them
   as it were before our eyes; for we need to have a representation made to us
   which is fitted to impress our minds, and to arouse us to consider the
   judgments of God, which otherwise we despise. We ought to observe the
   haughtiness of the Egyptians, whose resources were so various and abundant,
   and who thought that it was impossible for them to be overtaken by such a
   calamity.

   7. And the reed and the rush shall wither. He mentions the reed and the
   rush, because they had abundance of them, and employed them for various
   purposes; or, it may be thought to mean that the marshes will be dried up.

   By the mouth of the brooks. Some render it embankments, but it rather means
   the fountain itself, which seldom is dried up, though torrents or rivers
   fail. By the mouth, therefore, he means the source of the river which shall
   be dried up in such a manner that no part of the country can be watered.
   Though the source of the Nile was at a great distance, yet not without
   reason did the Prophet threaten that that river, on whose waters the
   fertility almost of the whole land depended, shall be dried up at its very
   source; for in that country rain seldom falls, but its place is supplied
   every year by the Nile. If that river overflow but scantily, it threatens
   scarcity and famine; and therefore, when the Prophet threatens that it will
   be dried up, he means that the whole country will be barren. For this reason
   he says also, that, even at its very mouth, from which the waters spring up,
   there will be a lack of waters, so that in that place the herbs will be
   withered.

   8. And the fishers shall mourn. Isaiah still keeps in his eye the condition
   of Egypt. We have formerly mentioned [32] that the prophets made use of
   those figures of speech by which, when any country is mentioned, they
   chiefly name those things which abound in that country, and for which it is
   celebrated. Thus, when a vinebearing country is spoken of, they mention
   vines; if it abound in gold, they speak of gold; and if it abound in silver,
   they speak of silver. Accordingly, when he speaks of Egypt, which was well
   watered, and contained abundance of streams, he mentions fishing.

   They who spread a net on the face of the waters shall languish. Some
   translate the word אמללו, (ămlālū,) “they shall be cut off,” but the more
   correct rendering is, “they shall be weakened;” for this corresponds to the
   mourning and lamentation which was formerly mentioned. Now, we know that in
   that country there was a great number of fishers, and that these formed a
   great part of the wealth of Egypt. When fishers were taken away, of whom
   there were vast numbers among the Egyptians, and of whom their wealth
   chiefly consisted, they must have been weakened. Now, if the nation be
   deprived of that which is its ordinary food, great poverty will follow. He
   therefore describes an astonishing change that shall pass on the whole
   country.

   9. And they who work in the finest flax. As he spoke of mourning, so he now
   speaks of shame; for they who formerly earned an abundant livelihood by this
   trade will have no gains. Now, the two occupations are closely connected, to
   weave nets and to fish. Yet it is doubtful if he speaks of those only who
   manufactured nets; for if we understand שריקות, (sĕrīkōth) to mean certain
   very fine linens, it is probable that the latter clause relates to other
   productions of the loom, manufactured out of small fine thread, and of the
   most elegant workmanship. We know that linens of very great value were woven
   in Egypt, and there may be good reason for interpreting the phrase white
   nets, or, as we have rendered it, “perforated,” to mean also linen garments,
   which were more costly in proportion to the greater delicacy of their
   texture.

   It will thus be a metaphorical expression, by which the Prophet indirectly
   taunts them with their unbecoming luxury, alleging that the Egyptians cover
   themselves with linen garments in the same manner as if they clothed
   themselves with a net. If this meaning be adopted, it will agree with the
   following verse; and indeed I do not see how such exquisite skill in weaving
   can be applied to fishing. But if it be thought better to understand the
   whole as relating to fishes, the meaning will be, that they who had been
   much employed in fishing, and had found it to be a profitable occupation,
   will be overwhelmed with sorrow. [33]

   10. And all that make ponds. As to the word שכר, (secher,) there is no
   absolute necessity, in my opinion, for translating it a net; for the
   derivation shews it, on the contrary, to denote a lucrative occupation. [34]

   Where fishes are very abundant, they are also preserved in pools and ponds;
   because the fishers would otherwise be constrained to sell them at a very
   low price. Besides, when they throw a net, they are not always successful.
   He therefore follows out the same subject, “It will not be possible either
   to take or to preserve fishes. Pools will be of no use.”

   11. Surely the princes of Zoan are fools. Here he joins wisdom with folly,
   and not without reason; for it is impossible to take away from men a
   conviction of their wisdom, which leads them to believe, in opposition to
   God himself, that they are wise. It is therefore a kind of acknowledgment,
   when he calls those persons wise whom he at the same time accuses of folly
   or stupidity. Though the Hebrew particle אך, (ăch,) sometimes means but, yet
   as the Prophet appears to attack the Egyptians, I choose rather to render it
   “surely,” or “truly,” or “now at least;” for he scoffs at the counselors of
   Pharaoh for wishing to be regarded, and believing themselves to be,
   exceeding wise, though they are the most foolish of all men. Thus it is an
   exclamation: “Where is that wisdom of Egypt? Where are the counselors who
   held all men in contempt? Why do they not preserve their kingdom?” Now, at
   least, it is evident what kind of wisdom they had. This tends to confirm and
   seal the prophecy, in which the Prophet obviously does not speak of things
   unknown, but has before his eyes, as it were, the destruction of Egypt.
   “Armed therefore with the authority of God, I venture to pronounce all those
   princes to be fools, though they think that they are wise.”

   Finally, the Prophet shews that vain is the glory of men who, without God,
   claim for themselves even a spark of wisdom; because their folly is at
   length exposed, and when the actual trial comes, they shew that they are
   children. The Lord permits them, indeed, to achieve many exploits, that they
   may obtain reputation among men, but in the end he infatuates them, so that,
   notwithstanding their sagacity and long experience, they act more foolishly
   than children. Let us therefore learn to seek from the Lord the spirit of
   wisdom and counsel, and if he shall bestow it upon us, let us use it with
   propriety and moderation; for God opposes the wisdom of men when they claim
   more than they have a right to claim, and those who are too ambitious to
   exalt themselves, must be punished for their folly; and therefore he often
   puts them to shame, that it may be made manifest that their wisdom is
   nothing but empty smoke. There is no wisdom but that which is founded on the
   fear of God, which Solomon also declares to be the chief part of wisdom.
   (Proverbs 1:7; 9:10.)

   How say ye to Pharaoh, I am the son of the wise, the son of ancient kings?
   He reproves the counsellors of Pharaoh for flattering him, as courtiers are
   wont to flatter princes; for they utter nothing but what is intended to
   soothe and gratify the ears of princes, because this is the way by which
   they succeed and obtain favor. Thus, amidst many flatteries and lies, there
   is no room for truth. Though this vice is commonly found in the courts of
   great princes, yet at that time it abounded chiefly among the Egyptians.
   They boasted that they were the most ancient of all nations, and that they
   were the inventors of the arts, and of all liberal education; and if such a
   conviction existed even among the common people, how much stronger must it
   have been in the kings themselves?

   The boasting related to two points, antiquity and knowledge; and Isaiah
   reproves both, or at least says that they will be of no value. Pharaoh
   boasted both of the antiquity and of the wisdom of his nation; and indeed
   this was common among the whole people; but he speaks chiefly of the king as
   the head, in whom this haughtiness was more conspicuous than among ordinary
   persons. Now, we ought not to boast of the wisdom of our ancestors, as if it
   belonged to us by hereditary right, but we must look to heaven and ask it
   from its Author. So far as relates to antiquity, it is a foolish and idle
   boast; and yet princes are so deeply infected by this vice, that they would
   willingly seek their birth and descent out of the world, and cannot easily
   be drawn away from that vanity. This madness is heightened by flatterers,
   who have contrived, as we perceive, many things about the genealogy of
   certain princes. No song is more delightful to them than when they are
   separated from the common herd of men, like demigods or heroes. But it
   frequently happens, that when they carry their curiosity to excess in
   inquiring about their grandfathers and great-grandfathers, they lay
   themselves open to ridicule, because it is found that they are descended
   from one of the common people.

   I have heard an amusing anecdote, related by persons worthy of credit, about
   the Emperor Maximilian, who was very eager to inquire into his descent, and
   was induced by a silly trifler to believe that he had traced his lineage to
   Noah’s ark. This subject made so powerful an impression on his mind, that he
   left off all business, applied himself earnestly to this single
   investigation, and would allow no one to draw him away from it, not even the
   ambassadors who came to treat with him about important matters. All were
   astonished at this folly, and silently blamed him for it, but no one had
   power or courage to suggest a remedy. At length his cook, who was likewise
   his jester, and often entertained him with his sayings, asked leave to
   speak, and, as one who was desirous to uphold the Emperor’s dignity, told
   him that this eagerness to trace his descent would neither be useful nor
   honorable; for, said he, at present I revere your majesty, and worship you
   as a god; but if we must come to Noah’s ark, there we shall all be cousins,
   for we are all descended from it. Maximilian was so deeply affected by this
   saying of the jester, that he became ashamed of his undertaking, though
   formerly neither friends, nor counsellors, nor business could dissuade him
   from it; for he perceived that his name which he wished to render more
   illustrious by inquiring into his remote ancestors, would be altogether
   degraded if they came to its earliest source, from which princes and
   peasants, nobles and artisans, are descended.

   What is blamed even by jesters and fools must be great madness; and yet it
   is not a vice which has lately sprung up, but is deeply rooted in the minds
   of almost all men. In order to avoid it, let us learn to depend on God
   alone, and let us prefer the blessedness of adoption to all riches, and
   lineage, and nobility. So far as relates to the kings of Egypt being
   descended from very ancient kings, who had kept possession of the throne for
   many ages, they were as proud as if wisdom had been born with them. [35]

   12. Where are thy wise men? that they may tell thee. Though literally it
   runs thus, “And they shall tell thee, and shall know,” yet the word ought to
   be regarded as meaning, “that they may tell thee, and even that at length
   they may know;” for this mode of expression is frequently employed by the
   Hebrews. The Egyptians had their diviners from whom they thought that
   nothing, however secret, was concealed; for they consulted them about the
   smallest and greatest affairs, and held their replies to be oracles. The
   Prophet, mocking that vanity, says, “How shall they tell what they do not
   know? Have they been admitted to the counsel of God?” It is also probable
   that he condemns the art which they used in divination, because it was not
   only unlawful, but also made use of absolute tricks and deceptions.

   There are three ways in which we may foresee or know what is future. The
   first and chief way is, by the revelation of the Spirit, which alone can
   make us certain, as by the gift of prophecy, which is rare and uncommon. The
   second is, by astronomy. The third is, by a comparison of past events, from
   which prudence is commonly obtained

   As to a knowledge of the stars, from their position and conjunction, some
   things may occasionally be learned, such as famine, scarcity, pestilence,
   abundant harvests, and things of that sort; but even these cannot be
   certain, for they rest on mere conjecture. Now, we ought always to consider
   what relation the stars bear to these lower regions; for the actions of men
   are not regulated by them, as idle and false astrologers imagine, a vast
   number of whom, at the present day, endeavor to insinuate themselves into
   the minds of princes and subjects, as if they possessed a knowledge of
   everything, both present and future. Such men resemble the impostors of whom
   the Prophet speaks, who deceive men by their jugglery. Yet princes lend an
   attentive ear to such persons, and receive them as gods; and indeed they
   deserve to be thus imposed upon, and are justly punished for their
   curiosity.

   They likewise boast of magic, in which those Egyptian diviners were skilled.
   But they add many things which are worse, and more abominable, exorcisms and
   calling on devils, than which nothing more destructive can be expressed or
   conceived. The Lord pronounces a curse on such conjectures and arts of
   divination, and the issue of them cannot but be disastrous and wretched. And
   if they were formerly condemned in the Egyptians, how much more do they
   deserve condemnation in those who use the name of God as a pretext? It is
   wonderful that men otherwise acute and sagacious should be so childishly
   deceived by such jugglery, so that they appear to be deprived of
   understanding and judgment; but it is the Lord’s righteous vengeance, who
   punishes the wickedness of men.

   Again, when from past events we calculate what is future, and judge by
   experience and observation what is most proper to be done, that cannot in
   itself be blamed; but neither can we by these means learn with certainty
   what is future, for the matter always lies in conjecture. Yet Isaiah
   directly attacks that sagacity which is universally applauded as something
   highly excellent, not because it is in itself sinful, but because we can
   scarcely find an acute or ingenious person who does not confidently believe
   that his skill places within his reach all that deserves or is necessary to
   be known. In this manner they despise the secret providence of God, as if
   nothing were hidden from them.

   What the Lord of hosts hath decreed. There is still another vice, that
   craftiness and sleight of hand are preferred by them to true wisdom. But
   Isaiah expressly censures that pride which led men endued with great
   abilities to measure events by their own judgment, as if the government of
   the world were not in the hand of God; and therefore with their divination
   he contrasts the heavenly decree. And hence learn how skillfully Isocrates
   says,

   “Kratiston einai para men theou eutuchian, para de hēmōn autōn euboulian,
   “that the best gift of God is success, and the best gift from ourselves is
   prudence.”

   At first sight, this maxim of the elegant orator appears beautiful; but
   since he robs God of the spirit of prudence and bestows it on mortals, the
   distribution is both wicked and foolish, to ascribe to men sound counsel,
   and to leave nothing to God but prosperous fortune. Now, if any one neglect
   the methods by which God teaches us, and resort to Satan’s impostures, he
   richly deserves to be deceived and involved in the greatest disgrace; for he
   seeks remedies that are nowhere to be found, and despises those which were
   offered by God.

   13. The princes of Zoan are become infatuated, the princes of Noph are
   deceived. Zoan was one of the chief cities of Egypt; Noph also was highly
   celebrated; [36] but what cities they were we cannot with certainty
   determine. Some think that one of them was Alexandria, the antiquity and
   wealth of which may be inferred from many passages of Scripture, which serve
   also to refute the notion of those who think that it was founded by
   Alexander the Great; for although it had been frequently destroyed, yet he
   did not build it anew, but only repaired it. That at one time it was an
   independent state, and allied to the Egyptians, and that it was one of the
   most flourishing cities in the whole world, is evident from Nahum 3:8. The
   Prophet justly represents the stupidity of the princes to be the forerunner
   of its destruction; because the chief strength of any commonwealth or
   kingdom consists in wisdom and prudence, without which neither great riches
   nor a numerous population can be of any avail.

   A corner of its tribes have deceived Egypt. [37] I consider the word corner
   to be here used metaphorically for the chief part of a building on which the
   whole weight rests; and I choose rather to view it in the nominative than in
   the accusative case. [38] It ought, I think, to be viewed as referring to
   those wise men by whom the Egyptians supposed themselves to be so powerfully
   defended that no evil could befall them. But Isaiah says that this is too
   feeble a support, because, having been deceived in their counsels, they
   ruined Egypt; and therefore he holds up to mockery that pretended wisdom
   which, when it is not accompanied by the fear of God, ought to be called
   vanity and folly, and not wisdom. Not only do men abuse an excellent gift of
   God, but they are puffed up with vain ambition, and are more delighted with
   cunning than with real prudence. To this is added a devilish fury, which
   leads them to disregard the providence of God, and to bring down all events
   to the level of their own capacity. This is the reason why Scripture so
   frequently attacks wise men of that description, and declares that they are
   fools. They usurp what belongs to God, and claim it for themselves; which is
   shocking and intolerable sacrilege. We need not wonder if the Lord make
   fearful displays against such wise men, so that with all their great
   acuteness and ingenuity they stumble and fall in the smallest matters, and
   run into great dangers which any peasant or artisan would have foreseen. Let
   these things be a warning to us, that we may not be elated or lay claim to
   the praise of wisdom. If we have any abilities or prudence, we ought to
   ascribe it wholly to God, and conform ourselves to the rule of sobriety and
   modesty; for if our wisdom rest on God he will truly be a steadfast
   corner-stone, which no one shall shake or overthrow.

   14. The Lord hath mingled a spirit of perverseness. Because it was a thing
   unexpected and incredible that the leaders of a sagacious and prudent nation
   would destroy the country by their stupidity, the Prophet therefore ascribes
   it to the judgment of God, that the Jews may not shut their eyes against an
   example so striking and remarkable, as irreligious men usually attribute the
   judgments of God to chance when anything new or unexpected has happened. The
   expression is metaphorical, as if one were to mix wine in a cup, that the
   Lord thus intoxicates the wise men of this world so that they are stunned
   and amazed, and can neither think nor act aright. The consequence is, that
   they deceive Egypt, because, first, they were themselves deceived. That the
   Egyptians suffer themselves to be imposed on, and cannot guard against the
   deception, is the judgment of the Lord.

   And yet Isaiah does not represent God to be the Author of this folly in such
   a manner that the Egyptians could impute blame to him, but we ought to view
   the matter in this light: “Men have in themselves no understanding or
   judgment, for whence comes wisdom but from the Spirit of God, who is the
   only fountain of light, understanding, and truth? Now, if the Lord withhold
   his Spirit from us, what right have we to dispute with him? He is under no
   obligations to us, and all that he bestows is actually a free gift.” Yet
   when he strikes the minds of men with a spirit of giddiness, he does it
   always for good reasons, though they are sometimes concealed from us. But
   very frequently he punishes with blindness those wicked men who have risen
   up against him, as happened to those Egyptians who, puffed up with a
   conviction of their wisdom, swelled with pride and despised all other men.
   It is therefore superfluous to dispute here about predestination, for the
   Lord punishes them for open vice; and, accordingly, when God blinds men or
   gives them over to a reprobate mind, (Romans 1:28,) he cannot be accused of
   cruelty; for it is the just punishment of their wickedness and
   licentiousness, and he who acts justly in punishing transgressions cannot be
   called the Author of sin.

   Let us now attend to the manner of punishing. He delivers them up to Satan
   to be punished; for he it is, strictly speaking, that mingles the spirit of
   giddiness and perverseness; but as he does nothing but by the command of
   God, it is therefore said that God does what Satan does. The statement
   commonly made, that it is done by God’s permission, is an excessively
   frivolous evasion; for the Prophet has expressed more than this, namely,
   that this punishment was inflicted by God, because he is a righteous judge.
   God therefore acts by means of Satan, as a judge by means of an executioner,
   and inflicts righteous punishment on those who have offended him. Thus in
   the book of Kings we read that Satan presented himself before God, and asked
   leave to deceive Ahab’s prophets; and having obtained it, he then obeyed the
   command of God, for he could have done nothing by himself. It is unnecessary
   to produce a multitude of quotations in a matter so obvious.

   And they have misled Egypt in all her work. When he adds that her
   counsellors deceived her, he points out a second judgment of God; for it
   might have happened that the princes were deprived of understanding, and
   resembled drunkards, and yet the common people continued to possess some
   judgment; but here he says, that the impostors obtained also the power of
   leading astray so as to deceive the people. This is a two-fold vengeance of
   God, both on them that lead astray, and on those who are led astray by them.

   As a drunken man staggereth in his vomit. By a vomit He means shameful
   drunkenness. This is added (pros auxēsin) by way of amplification, in order
   to shew that they were not ordinary drunkards, who have still some
   understanding left, but that they resembled swine.

   15. Neither shall Egypt have any work to do. This is the conclusion of the
   former statement, for it means that all the Egyptians shall be stupefied to
   such a degree that whatever they undertake shall be fruitless. This must
   happen where there is no counsel, and it is the righteous punishment of our
   pride and rashness. He therefore intended to describe the result and effect,
   so as to shew that it will be unhappy and miserable.

   Head or tail, branch or rush. When he threatens both the head and the tail,
   he means, that all ranks, from the highest to the lowest, all without
   exception, shall be deprived of counsel, so that they will not succeed in
   anything. Or perhaps it will be thought rather to mean the order which they
   observe in their actions. Hence we learn, that both the beginning and the
   end of everything depend on God; for we ought to ask from him counsel, and
   prudence, and success, if we do not wish that the same thing should happen
   to us which happened to the Egyptians.

   16. In that day shall Egypt be like women. He again repeats what he had
   formerly said, that the Egyptians will have nothing that is manly. Some
   think that he alludes to an effeminate custom, on account of which the
   ancient historians censured the Egyptians, namely, that, by inverting the
   order of things, women appeared in public and transacted the affairs of
   state, and men performed the occupations of women. It is possible that the
   Prophet may have had this in his eye, but when I take a more careful view of
   the whole passage, this conjecture cannot be admitted; for here he threatens
   a judgment of God, which will hold up men to astonishment. If he were
   speaking of an ordinary custom, this would not apply to the matter in hand,
   for he does not charge the hearts of the Egyptians with being effeminate,
   but, on the contrary, threatens that they shall be struck with such dread
   that in no respect will they differ from women. The Egyptians not only
   thought that they were able to maintain war, but attacked without
   provocation, and gave aid to other nations. We see that heathen writers
   relate many of the exploits of the Egyptians, and expatiate largely on their
   praises; and, therefore, although the Egyptians were feeble and effeminate
   in comparison with other nations, yet they wished to retain the praise and
   renown of warlike men.

   Because of the shaking of the hand of Jehovah of hosts. [39] The sudden
   change which is now effected is a striking display of the judgment of
   heaven, and therefore he adds, that the shaking of the hand of God will be
   the cause of the terror. By these words he shews that this war will be
   entirely carried on by the Lord, and therefore that the Egyptians cannot
   stand against it, because they have not to do with men. What Isaiah declares
   concerning Egypt ought to be likewise applied to other nations; for if wars
   arise and insurrections spring up, we ought to acknowledge it to be a
   judgment of God when men lose courage and are overwhelmed with terror. We
   see how the most warlike nations give way, and shew themselves to be less
   courageous than women, and are vanquished without any preparations of war,
   whenever the Lord strikes their minds with dread.

   17. And the land of Judah shall be a terror to the Egyptians. Some explain
   it simply to mean, that the land of Judah will be an astonishment to the
   Egyptians as well as to other nations, and compare this passage with the
   saying which has formerly come under our observation, “You shall be an
   astonishment.” [40] But I think that the meaning of the Prophet here is
   different, for he intended to point out the reason why the Lord would make
   such a display against the Egyptians. It was because they had brought
   destruction on the Jews, for they had turned them aside from the confidence
   which they ought to have placed in God, as princes frequently solicit their
   neighbors, and offer them their aid, that they may afterwards make use of
   them for their own advantage. Now the Lord had forbidden them (Deuteronomy
   17:16) to resort to the Egyptians for the purpose of asking assistance from
   them; but those wretched people, instead of obeying God, listened to the
   solicitation of unbelievers who made offers to them, and on this account
   they were justly punished.

   But the Egyptians also, who had given occasion to their unbelief and
   distrust, did not pass unpunished, for they were so sharply chastised that
   whenever they remembered the Jews they were overwhelmed with terror. Hence
   we ought to draw a profitable doctrine, that they who have turned aside the
   Church from obeying and trusting in God, and who, by fear, or counsel, or
   any enticements, have given occasion for offense, will be severely punished.
   The meaning of the Prophet’s words is as if we should say, that the look of
   a woman will bring a blush on him who has seduced her, when the disgrace of
   the uncleanness shall have been laid open, and when God shall come forth as
   the avenger of conjugal fidelity.

   18. In that day there shall be five cities. After having threatened the
   Egyptians, and at the same time explained the reason of the divine judgment,
   he comforts them, and promises the mercy of God. He declares that they will
   be in part restored, and will regain a prosperous and flourishing condition;
   for he says that out of six cities five will be saved, and only one will
   perish. He had already foretold a frightful destruction to the whole
   kingdom, so that no one who examines the former prediction can think of
   anything else than a condition that is past remedy. He therefore promises
   that this restoration will be accomplished by the extraordinary kindness of
   God, so that it will be a kind of addition to the redemption of the Church,
   or a large measure of the grace of God, when the Redeemer shall be sent.

   The manner of expression is somewhat obscure, but if we observe it
   carefully, there is no difficulty about the meaning; for the Prophet means
   that on1y the sixth part of the cities will be destroyed, and that the rest
   will be saved. The difficulty lies in the word ההרס, (hăhĕrĕs.) Some read it
   החרס, (hăchĕrĕs,) that is, of the sun, but they have mistaken the letter ה
   (he) for ח (cheth,) which resembles it. Those who explain it “of the sun,”
   think that the Prophet spoke of Heliopolis; [41] but this does not agree
   with the context; and he does not merely promise that five cities would be
   restored, (for how inconsiderable would such a restoration have been!) but
   generally, that five cities out of six would be saved. We know that the
   cities in Egypt were very numerous. I do not mention the fables of the
   ancients, and those who have assigned to them twenty thousand cities. But
   still, there must have been a vast number of cities in a country so highly
   celebrated, in a kingdom so flourishing and populous, with a climate so mild
   and temperate. Let us then suppose that there were a thousand cities in it,
   or somewhat more. He says that only the sixth part will perish, that the
   rest will be restored, so that but few will be destroyed. From what follows
   it is evident that this restoration must be understood to relate to the
   worship.

   Speaking with the lip of Canaan. By the word lip he means the tongue,
   (sunekdochikōs,) taking a part for the whole. He expresses their agreement
   with the people of God, and the faith by which they will make profession of
   the name of God; for by the tongue he metaphorically describes confession.
   Since there was but one language which acknowledged and professed the true
   God, that is, the language of that nation which inhabited the land of
   Canaan, it is evident that by such a language must be meant agreement in
   religion. It is customary enough to employ these modes of expression, “to
   speak the same language,” or, “to speak a different language,” when we
   intend to describe agreement or diversity of opinion. But at the same time
   it must be remembered that it is not every kind of agreement that is
   sufficient, as if men were to form a conspiracy about the worship which they
   preferred, but if they agree in the truth which was revealed to the fathers.
   He does not merely say that the Egyptians will speak the same language, but
   that they will speak the language of Canaan. They must have changed their
   language, and adopted that which God had sanctified; not that the dialect
   was more holy, but it is commended on account of its containing the doctrine
   of truth.

   This ought to be carefully observed, that we may understand what is the true
   method of agreement. We must by all means seek harmony, but we must see on
   what conditions we obtain it; for we must not seek any middle course, as is
   done by those who overturn religion, and yet who wish to be regarded as
   peace-makers. Away with such fickle and changeful tongues! Let the truth
   itself be preserved, which cannot be contained but in the word. Whosoever
   shall determine to agree to it, let him talk with us, but away with every
   one who shall corrupt it, choose what language he may. Let us abide firmly
   by this. It will therefore be impossible for the Egyptians to speak the
   language of Canaan till they have first relinquished their own language,
   that is, till they have relinquished all superstitions. Some refer this to
   the age of Ptolemy, but it is absurd, and we may infer from what follows
   that the Prophet speaks of piety and of the true worship of God.

   And swearing by Jehovah of hosts. First, employing a figure of speech in
   which a part is taken for the whole, he shews that their conversation will
   be holy, by exhibiting a single class of them, for in swearing they will
   make profession that they worship the true God. It may also be read,
   swearing to the Lord, or, by the Lord, for ל (lamed) often signifies by. If
   we read, “to the Lord,” the meaning will be, that they will promise
   obedience to him, and that by a solemn oath, as when any nation promises
   fidelity to its prince; as if he had said, “They will acknowledge the
   authority of God, and submit to his government.” But since another reading
   has been more generally approved, I willingly adopt it; for since one part
   of the worship of God is swearing, by taking a part for the whole, as I have
   said, it fitly describes the whole of the worship of God. Again, to “swear
   by the Lord” often means to testify that he is the true God. (Deuteronomy
   6:13.) In a word, it denotes a perfect agreement with the Church of God.

   Hence we ought to learn that outward confession is a necessary part of the
   true worship of God; for if any person wish to keep his faith shut up in his
   heart, he will have but a cold regard for it. (Romans 10:9,10.) True faith
   breaks out into confession, and kindles us to such a degree that we actually
   profess what we inwardly feel. “To me,” says the Lord in another passage,
   “every knee shall bow, and every tongue shall swear.” (Isaiah 45:23.)
   Accordingly, there ought to be an outward worship and outward profession
   wherever faith dwells. It ought also to be observed, that those things which
   belong to the worship of God ought not to be applied to any other purpose,
   and therefore it is a profanation of an oath if we swear by any other. It is
   written, “Thou shalt swear by my name.” (Deuteronomy 6:13.) Accordingly, he
   is insulted and robbed of his honor, if the name of saints, or of any
   creature, be employed in an oath. Let it likewise be observed with what
   solemnity oaths should be made; for if by swearing we profess to worship
   God, we ought never to engage in it but with fear and reverence.

   One shall be called the city of desolation. When he devotes to destruction
   every sixth city, he means that all who are not converted to God, so as to
   worship him, perish without hope of salvation; for he contrasts the cities
   of Egypt which shall begin to acknowledge God with those which are destined
   to destruction. Where the worship of God is wanting, nothing but destruction
   can remain behind. הרס (hĕrĕs) denotes execration and curse, which is
   followed by ruin and eternal death.

   19. In that day shall there be an altar in the midst of the land of Egypt.
   He continues what he had said in the former verse, and states more clearly
   that the aspect of Egypt will be renewed, because there true religion will
   flourish, the pure worship of God will be set up, and all superstitions will
   fall to the ground. He employs the word altar to denote, as by a sign, the
   worship of God; for sacrifices and oblations were the outward acts of piety.
   By the midst of Egypt he means the chief part of the whole kingdom, as if he
   had said, “in the very metropolis,” or, “in the very heart of the
   kingdom.”

   And a statue [42] to the Lord. Let it not be supposed that by statue are
   meant images which carry the resemblance of men or of saints; but memorials
   (mnēmosuna) of piety; for he means that they will be marks similar to those
   which point out the boundaries of kingdoms, and that in this manner signs
   will be evident, to make known to all men that God rules over this nation.
   And indeed it usually happens that a nation truly converted to God, after
   having laid aside idols and superstitions, openly sets up signs of the true
   religion, that all may know that the worship of God is purely observed in
   it.

   Josephus relates (Ant. 13. 3. 1,) that Onias perverted this passage, when he
   fled to Ptolemy Philometor, [43] whom he persuaded that it would be
   advantageous to erect an altar there, on which the Jews who dwelt in that
   country might sacrifice; and he brought forward this passage, alleging that
   what the Prophet had foretold ought to be accomplished. The wicked and
   ambitious priest persuaded the king to do this, though it was openly opposed
   by the Jews; for the king looked to his own advantage, and that scoundrel,
   who had been deprived of his rank, sought to obtain additional honor and
   advancement; so that no entreaty could prevent the execution of that wicked
   counsel. But Isaiah simply describes the pure worship of God under the
   figure of signs which were then in use; for he has his eye upon his own age
   and the men with whom he had to do. This passage, therefore, was wickedly
   and maliciously perverted by Onias.

   But not less impudently do the Popish doctors of the present day torture a
   passage in Malachi to defend the sacrifice of the Mass. When he says that
   “a pure oblation will everywhere be offered to God,” (Malachi 1:11,) they
   infer that it is some sacrifice different from the ancient sacrifices,
   because oxen and sheep must no longer be sacrificed, and therefore that it
   is the Mass. A witty and ingenious argument truly! Now, it is evident that
   under the legal figure Malachi describes nothing else than the pure worship
   of God, as Isaiah does here; and we ought carefully to observe such forms of
   expression, which are frequently employed by the prophets.

   This will be clearly explained by a passage in Joel, which we shall quote as
   an example. “Your sons and your daughters,” says he, “shall prophesy, and
   your young men shall see visions, and your old men shall dream dreams.”
   (Joel 2:28.) Peter shews (Acts 2:16) that this prediction was fulfilled,
   when the apostles spoke various languages through the inspiration of the
   Holy Spirit. Having formerly been uneducated men, they began to be qualified
   for declaring the mysteries of God. On that occasion we perceive no
   “dreams,” so that it might be thought that Peter quoted that passage
   inappropriately; but it is evident that Joel there describes nothing else
   than prophecy, and for the purpose of adorning it, he mentioned “visions and
   dreams,” by means of which the Lord anciently held communication with the
   prophets. (Numbers 12:6.) He kept in view the ordinary custom of that age;
   for otherwise the Jews would have found it difficult to comprehend the gifts
   of the Spirit which at that time were unknown. Having been reared under that
   preparatory instruction of the Law, [44] they could rise no higher than
   where they were conducted by sacrifices, ceremonies, sacraments, and signs.
   [45] So then the prophets addressed them as children, who ought to have
   nothing set before them beyond what they can learn in a homely style
   (pachumeresteron) by custom and experience.

   This doctrine will unfold to us various passages, the obscurity of which
   might lead to much hesitation. It is plain that the Prophet speaks of the
   kingdom of Christ, and that these things were not fulfilled before his
   coming. We must therefore take away the shadows and look at the reality of
   things, in order that by the altar we may understand a true and sincere
   calling on God. But by these signs the Prophet likewise shews that the
   worship of God cannot be maintained without external acts of devotion,
   though we have no right to lay down rules for them. Away with the inventions
   of men, that we may listen to God alone on this subject.

   20. And he will send them a Savior. We cannot serve God unless he first
   bestow his grace upon us; for no one will dedicate himself to God, till he
   be drawn by his goodness, and embrace him with all his heart. He must
   therefore call us to him before we call upon him; we can have no access till
   he first invite us. Formerly he shewed that they must be subdued by various
   afflictions in order that they may submit to God, and now he repeats the
   same thing; for men never deny themselves and forsake idle follies any
   farther than the scourge compels them to yield obedience. But he likewise
   adds another kind of invitation, that, having experienced the kindness of
   God, they will freely approach to Him.

   They will cry unto the Lord. The cry of which he speaks proceeds from faith,
   for they would never resort to this refuge till they had been allured and
   delighted by the goodness of God. When the Lord promises that he will send a
   Savior, by whose hand the Egyptians will be delivered, this can mean no
   other than Christ; for Egypt was not delivered from its distresses before
   the doctrine of Christ reached it. We read of various changes which that
   country suffered for four hundred years, foreign and civil wars by which it
   was wasted and almost destroyed; but when we would be ready to think that it
   is utterly ruined, lo! it is converted to the Lord, and is rescued from the
   hand of enemies and tyrants. Thus Christ delivered that country, when it had
   begun to know him. In like manner, we must be brought to the knowledge and
   worship of God, that, where we have suffered various afflictions, we may
   learn that salvation is found in him alone. Would that the world would now
   learn this lesson, having suffered so many calamities that it appears to be
   on the brink of ruin! For what can be the issue but that it shall either
   perish or by repentance acknowledge that it has been justly punished for so
   great wickedness?

   That he may deliver them. When he adds these words, we ought to draw from
   them a profitable doctrine, that God assists us through Christ, by whose
   agency he gave deliverance to his own people from the beginning. He has
   always been the Mediator, by whose intercession all blessings were obtained
   from God the Father; and now that he has been revealed, let us learn that
   nothing can be obtained from God but through him. [46]

   21. And the Lord shall be known by the Egyptians. Isaiah now adds what was
   most important; for we cannot worship the Lord, or call upon him, till we
   have first acknowledged him to be our Father. “How,” says Paul, “shall they
   call on him whom they know not?” [47] (Romans 10:14.) We cannot be partakers
   of the gifts of God for our salvation without previously having true
   knowledge, which is by faith. He therefore properly adds, the knowledge of
   God, as the foundation of all religion, or the key that opens to us the gate
   of the heavenly kingdom. Now, there cannot be knowledge without doctrine;
   and hence infer, that God disapproves of all kinds of false worship; for he
   cannot approve of anything that is not guided by knowledge, which springs
   from hearing true and pure doctrine. Whatever contrivance therefore men may
   make out of their own minds, they will never attain by it the true worship
   of God. We ought carefully to observe passages like this, in which the
   Spirit of God shews what is the true worship and calling of God, that,
   having abandoned the inventions to which men are too obstinately attached,
   we may allow ourselves to be taught by the pure word of God, and, relying on
   his authority, may freely and boldly condemn all that the world applauds and
   admires.

   The Egyptians shall know. It is not without good reason that he twice
   mentions this knowledge. A matter of so great importance ought not to be
   slightly passed by; for it holds the chief place, and without it there is
   nothing that can properly be called worship.

   And shall make sacrifice and oblation. This passage must be explained in the
   same manner as the former, in which he mentioned an altar. What would have
   been the use of sacrifices after the manifestation of Christ? He therefore
   describes metaphorically confession of faith and calling on God, which
   followed the preaching of the gospel. Here he includes everything that was
   offered to God — slain beasts, bread, fruits of every description, and all
   that was fitted to express gratitude. But we must attend to the difference
   between the Old and New Testaments, and under the shadows of ceremonies we
   must understand to be meant that “reasonable worship” of which Paul speaks.
   (Romans 12:1.)

   And shall vow vows to the Lord and perform them. What he adds about vows is
   likewise a part of the worship of God. The Jews were accustomed to express
   their gratitude to God by vows, and especially they rendered thanksgiving by
   a solemn vow, when they had received from God any extraordinary blessing. Of
   their own accord also, when any one chose to do so, they made vows on
   various occasions. (Deuteronomy 12:6; 23:21-23.) And yet every person was
   not at liberty to make this or that vow according to his own pleasure; but a
   rule was laid down. (Numbers 30:3.) Whatever may be in that respect, it is
   evident that by the word vows the Prophet means nothing else than the
   worship of God, to which the Egyptians devoted themselves after having
   learned it from the word of God; but he mentions the acts of devotion by
   which the Jews made profession of the true worship and religion.

   Hence the Papists draw an argument to prove, that whatever we vow to God
   ought to be performed; but since they make vows at random, and without any
   exercise of judgment, this passage lends no aid to defend their error.
   Isaiah foretells what the Egyptians will do, after having embraced and
   followed the instruction given by God. [48] In like manner, when David
   exhorts the people to vow and to perform their vows, (Psalm 76:11,) they
   think that he is on their side; but be does not therefore exhort them to
   make unlawful and rash vows. (Ecclesiastes 5:2.) There always remains in
   force the law of vows, which we are not at liberty to transgress, namely,
   the word of God, by which we learn what he requires from us, and what he
   wishes us to vow and perform. We never received permission to vow whatever
   we please, because we are too much disposed to go to excess, and to take
   every kind of liberty with regard to God, and because we act more
   imprudently towards him than if we had to deal with men. It was therefore
   necessary that men should be laid under some restraint to prevent them from
   taking so great liberties in the worship of God and religion.

   This being the case, it is evident that God permits nothing but what is
   agreeable to his law, and that he rejects everything else as unacceptable
   and superstitious. What a man has vowed of his own accord, and without the
   support of the word, cannot be binding. If he perform it, he offends doubly;
   first, in vowing rashly, as if he were sporting with God; and secondly, in
   executing his resolutions wickedly and rashly, when he ought rather to have
   set them aside and repented. So far, therefore, is any man from being bound
   by vows, that he ought, on the contrary, to turn back and acknowledge his
   sinful rashness.

   Now, if any one inquire about the vows of Papists, it will be easy to shew
   that they derive no support from the word of God. If those things which they
   highly applaud and reckon to be lawful, such as the vows of monks, are
   unlawful and wicked, what opinion must we form of the rest? They vow
   perpetual celibacy, as if it were indiscriminately permitted to all; but we
   know that the gift of continence is not an ordinary gift, and is not
   promised to every one, not even to those who in other respects are endued
   with extraordinary graces. Abraham was eminent for faith, steadfastness,
   meekness, and holiness, and yet he did not possess this gift. (Genesis
   11:29; 25:1.) Christ himself, when the apostles loudly commended this state
   of celibacy, testified that it is not given to all. (Matthew 19:11,12.) Paul
   states the same thing. (1 Corinthians 7:7,9,26.) Whosoever, therefore, does
   not possess this gift of continence, if he vow it, does wrong, and will be
   justly punished for his rashness. Hence have arisen dreadful instances of
   want of chastity, by which God has justly punished Popery for this
   presumption.

   They likewise vow poverty, as if they would have nothing of their own,
   though they have abundance of everything beyond other men. Is not this an
   open mockery of God? The obedience which they vow is full of deceit; for
   they shake off the yoke of Christ, that they may become the slaves of men.
   Others vow pilgrimages, to abstain from eating flesh, to observe days, and
   other things full of superstition. Others promise to God toys and trinkets,
   as if they were dealing with a child. We would be ashamed to act thus, or to
   pursue such a line of conduct towards men, among whom nothing is settled
   till it has been agreed to on both sides by mutual consent. Much less is it
   lawful to attempt anything in the worship of God but what has been declared
   by his word. What kind of worship will it be, if the judgment of God has no
   weight with us, and if we yield only to the will of men? Will it be possible
   that it can please God? Will it not be (ethelothrēskeia) “will-worship,”
   which Paul so severely censures? (Colossians 2:23.) In vain, therefore, do
   they who make such vows boast that they serve God; and in vain do they
   endeavor to find support in this passage; for the Lord abhors that kind of
   worship.

   22. Therefore Jehovah will smite Egypt. From what has been already said the
   Prophet draws the conclusion, that the chastisement which he has mentioned
   will be advantageous to the Egyptians, because it will be a preparation for
   their conversion; [49] as if he had said, that it will be for the good of
   Egypt that the Lord will punish her. Those who translate the words, “he will
   strike with a wound that may be healed,” misinterpret this passage, and
   greatly weaken the Prophet’s meaning; for it means that the wounds will be
   advantageous to them, and that by means of these wounds the Lord will bring
   them back. Hence we ought to conclude, that we must not refuse to be
   chastised by God, for it is done for our benefit. (Proverbs 3:11, 12;
   Hebrews 12:5-7.) Exemption from punishment would cherish a disposition to
   sin with less control. As men are exceedingly prone to give way to their own
   inclinations, whenever God spares them for a little, it is necessary on this
   account that the Lord should prevent this danger, which he does by
   chastisements and stripes, which excite and arouse us to repentance. A
   remarkable instance of this is here exhibited in Egypt, which abounded in
   superstitions and wickedness, and went beyond all nations in idolatry, and
   yet experienced the mercy of God.

   For they shall be turned to Jehovah. We must attend to the manner of its
   accomplishment, which is, their conversion to God. It is the explanation of
   the former clause; as if he had said, “God will heal the Egyptians, because
   they shall be converted.” The copulative ו (vau) signifies for. Hence we
   infer that conversion may be said to be a resurrection from eternal death.
   We are utterly ruined so long as we are turned away from God; but when we
   are converted, we return to his favor, and are delivered from death; not
   that we deserve the favor of God by our repentance, but because in this
   manner God raises us up, as it were, from death to life. To repentance is
   added a promise, from which we conclude, that when we sincerely repent, [50]
   we do not in vain implore forgiveness. Now, when the Prophet says that the
   Lord will be gracious and reconciled to the Egyptians, he at the same time
   shews, that as soon as they have been converted, they will obtain
   forgiveness. It will therefore be a true conversion when it is followed by a
   calling on God. But without faith (Romans 10:14) it is impossible to call on
   God; for even the ungodly may acknowledge sin; but no man will have recourse
   to the mercy of God, or obtain reconciliation, till he be moved by a true
   feeling of repentance, which is likewise accompanied by faith.

   And will heal them. He does not repeat what he had said, that God strikes in
   order to heal; but he promises healing in another sense, that is, that God
   will cease to inflict punishments. The former healing, which he mentioned a
   little before, was internal; but the latter relates to stripes and wounds.
   In short, he means that it will be a speedy remedy for all their distresses.
   After having been reconciled to God, there is nothing in us that calls for
   punishment; for whence comes punishment but on account of guilt? and when
   guilt is pardoned, exemption from punishment will quickly follow. [51] And
   if we be chastised, it is an evidence that we are not yet sufficiently
   prepared for repentance.

   In a word, let us remember this order, which the Prophet points out to us;
   first, that stripes prepare men for repentance; secondly, that they are
   healed, because they are delivered from eternal destruction; thirdly, that
   when they have been brought to the knowledge of their guilt, they obtain
   pardon; fourthly, that God is gracious and reconciled to them; fifthly, that
   chastisements cease after they have obtained pardon from God. There is no
   man who ought not to acknowledge in himself what Isaiah here declares
   concerning the Egyptians, in whom the Lord holds out an example to the whole
   world.

   23. In that day. The Prophet now foretells that the Lord will diffuse his
   goodness throughout the whole world; as if he had said, “It will not be shut
   up in a corner, or exclusively known, as it formerly was, by a single
   nation.” Here he speaks of two nations that were the most inveterate enemies
   of the Church, and that appeared to be farther removed than any other from
   the kingdom of God; for much more might have been expected from distant
   nations, because the nations here mentioned openly made war with God and
   persecuted his Church. And if the Lord is so gracious to the deadly enemies
   of the Church, that he pardons and adopts them to be his children, what
   shall be the case with other nations? This prophecy thus includes the
   calling of all nations.

   There shall be a highway. Now, when he says that, in consequence of a
   highway having been opened up, there will be mutual access that they may
   visit each other, he describes brotherly intercourse. We know that the
   Egyptians carried on almost incessant wars with the Assyrians, and cherished
   an inveterate hatred towards each other. He now foretells that the Lord will
   change their dispositions, and will reconcile them to each other, so that
   they will have mutual communications, mutual coming in and going out, in
   consequence of laying open the highways which were formerly shut. Here we
   ought to observe what we formerly remarked at the fourth verse of the second
   chapter, [52] namely, that when men have been reconciled to God, it is
   likewise proper that they should cherish brotherly kindness towards each
   other. Strife, quarreling, disputes, hatred, and malice, ought to cease when
   God has been pacified. We need not wonder, therefore, that he says that a
   highway to Egypt is opened up for the Assyrians; but this ought undoubtedly
   to be referred to the reign of Christ, for we do not read that the Egyptians
   were on a friendly footing with the Assyrians till after they had known
   Christ.

   And the Egyptians shall serve the Assyrians, (or, with the Assyrians.) [53]
   This clause may be rendered, “shall serve God;” but as the name of God is
   not expressed here, it may refer to the Assyrians, which is also pointed out
   by the particle את (ĕth.) [54] It may therefore be explained thus. They who
   formerly burned with a desire to injure one another will be changed in their
   dispositions, and will desire to shew kindness. In short, the fruit of true
   repentance will be made evident, for they who formerly distressed each other
   in mutual wars will lend mutual aid. And this opinion will agree very well
   with those words of the Prophet with which they stand connected. Yet I do
   not set aside another interpretation which is almost universally adopted,
   namely, “They who formerly worshipped other gods will henceforth acknowledge
   one God, and will assent to the same confession of faith.” I leave every one
   to adopt that interpretation which he thinks best. If the latter
   interpretation be preferred, the Prophet makes brotherly love to flow from
   godliness, [55] as from its source.

   24. In that day shall Israel. Isaiah concludes the promise which he had
   briefly glanced at, that the Egyptians and Assyrians, as well as Israel,
   shall be blessed. Formerly the grace of God was in some measure confined to
   Israel, because with that nation only had the Lord entered into covenant.
   The Lord had stretched out “his cord” over Jacob, (Deuteronomy 32:9,) as
   Moses speaks; [56] and David says,

   “He hath not done so to any nation, and hath not made known to them his
   judgments.” (Psalm 147:20.)

   In a word, the blessing of God dwelt solely in Judea, but he says that it
   will be shared with the Egyptians and Assyrians, under whose name he
   includes also the rest of the nations. He does not mention them for the
   purpose of shewing respect, but because they were the constant enemies of
   God, and appeared to be more estranged from him and farther removed from the
   hope of favor than all others. Accordingly, though he had formerly adopted
   none but the children of Abraham, he now wished to be called, without
   distinction, “The father of all nations.” (Genesis 17:7; Exodus 19:5,6;
   Deuteronomy 7:6, 14:2.)

   Israel shall be the third blessing. Some render it, Israel shall be the
   third [57] I do not approve of that rendering; for the adjective being in
   the feminine gender, ought to be construed with the noun ברכה, (berachah,)
   blessing, and blessing means here a form or pattern of blessing.

   25. Because the Lord of hosts will bless him. [58] He assigns a reason, and
   explains the former statement; for he shews that, through the undeserved
   goodness of God, the Assyrians and Egyptians shall be admitted to fellowship
   with the chosen people of God. As if he had said, “Though these titles
   belonged exclusively to Israel, they shall likewise be conferred on other
   nations, which the Lord hath adopted to be his own.” There is a mutual
   relation between God and his people, so that they who are called by his
   mouth “a holy people,” (Exodus 19:6,) may justly, in return, call him their
   God. Yet this designation is bestowed indiscriminately on Egyptians and
   Assyrians.

   Blessed be Egypt my people, and Assyria the work of my hands. Though the
   Prophet intended to describe foreign nations as associated with the Jews who
   had belonged to God’s household, yet he employs most appropriate marks to
   describe the degrees. By calling the Egyptians “the people of God,” he means
   that they will share in the honor which God deigned to bestow in a peculiar
   manner on the Jews alone. When he calls Assyrians the work of his hands, he
   distinguishes them by the title peculiar to his Church. We have elsewhere
   remarked [59] that the Church is called “the workmanship” (to poiēma) of
   God, (Ephesians 2:10,) because by the spirit of regeneration believers are
   created anew, so as to bear the image of God. Thus, he means that we are
   “the work of God’s hands,” not so far as we are created to be men, but so
   far as they who are separated from the world, and become new creatures, are
   created anew to a new life. Hence we acknowledge that in “newness of life”
   nothing ought to be claimed as our own, for we are wholly “the work of
   God.”

   And Israel my inheritance. When he comes to Israel, he invests him with his
   prerogative, which is, that he is the inheritance of God, so that among the
   new brethren he still holds the rank and honor of the first-born. The word
   inheritance suggests the idea of some kind of superiority; and indeed that
   covenant which the Lord first made with them, bestowed on them the privilege
   which cannot be made void by their ingratitude; for “the gifts and calling
   of God are without repentance,” as Paul declares, (Romans 11:29,) who shews
   that in the house of God they are the first-born. (Ephesians 2:12.) Although
   therefore the grace of God is now more widely spread, yet they still hold
   the highest rank, not by their own merit, but by the firmness of the
   promises.
     _________________________________________________________________

   [26] Kai nomos epi nomon. The reader will observe the distinction between
   the paroxytone nomos, a law, and the oxytone nomos, a field or a dwelling;
   for it is the latter that is employed by Herodotus to denote a district or
   province. Herod. 2:164. — Ed. ^FT284 “And the spirit of Egypt shall fail.
   Heb. shall be emptied.” — Eng. Ver. ^FT285 “And the Egyptians will I give
   over, or, shut up.” — Eng. Ver. “And I will shut up Egypt in the hand of
   cruel lords.” — Stock. ^FT286 “A fierce king.” — Eng. Ver. ^FT287 See
   [6]vol. 1 p. 266 ^FT288 “Embanked canals. Rivi aggerum, as the Vulgate has
   it. The canals by which the waters of the Nile were distributed were
   fortified by mounds or banks. מצור, (mātzōr,) which word Rosenmüller vainly
   endeavors to shew to be another name for Egypt or Mizraim.” — Stock. ^FT289
   See [7]vol. 1 p. 492 ^FT290 “And ashamed (disappointed or confounded) are
   the workers of combed (or hatchelled) flax, and the weavers of white
   (stuffs.) The older writers supposed the class of persons here described to
   be the manufacturers of nets for fishing, and took הורי, (hōrai,) in the
   sense of perforated open work or net-work. The moderns understand the verse
   as having reference to the working of flax and manufacture of linen. Knobel
   supposes הורי, (hōrai,) to mean cotton, as being white by nature, and before
   it is wrought. Some of the older writers identified שריקות, (sĕrīkōth,) with
   sericum, the Latin word for silk. Calvin supposes an allusion in the last
   clause to the diaphanous garments of luxurious women.” — Professor
   Alexander. ^FT291 Our author is puzzled about this word. In his version he
   follows the old rendering, “all that make a net,” but his marginal reading
   is “all that make gain,” and to the latter he adheres in his commentary.
   Bishops Lowth and Stock render it, “all that make a gain,” and Professor
   Alexander, “all laborers for hire.” — Ed. ^FT292 קרם, (kĕdĕm,) has two
   meanings, “antiquity” and “the east;” and accordingly Bishop Stock renders
   this clause, “the son of the kings of the east,” adding the following note:
   — “Kings of the east. A synonyme for wise men, magoi apo anatolōn, the
   quarter of the world where the arts of divination originated, and to whose
   sovereigns Egyptian sages pretended kindred. Hence the magi, that came to
   worship Christ, are often denominated the three kings.” — Ed. ^FT293 “Zoan,
   the Tanis of the Greeks, was one of the most ancient cities of Lower Egypt,
   (Numbers 13:22,) and a royal residence. The name is of Egyptian origin, and
   signifies low situation. Noph is the Memphis of the Greek geographers,
   called Moph, (Hosea 9:6.) It was one of the chief cities of ancient Egypt,
   the royal seat of Psammetichus.” — Alexander. ^FT294 “The stay (Heb.,
   corners) of the tribes thereof.” — Eng. Ver. ^FT295 Instead of פנת,
   (pinnăth,) the construct singular, Grotius, Lowth, and others, prefer the
   conjectural reading, פנות (pinnōth,) corners. But Rosenmüller removes the
   difficulty of the Syntax by remarking, that פנה, (pinnāh,) a collective
   noun, and agreeably to the frequent usage of the Hebrew tongue, fitly agrees
   with a plural verb; and he quotes 2 Samuel 19:41, as a parallel instance.
   — Ed. ^FT296 Professor Alexander prefers the literal rendering, “from before
   the shaking of the hand,” and thus explains the passage: “מפני, (mippĕnē,)
   may be rendered, on account of, which idea is certainly included, but the
   true force of the original expression is best retained by a literal
   translation. תנופת יד, (tĕnūphăth yăd,) is not the act of beckoning for the
   enemy, but that of threatening or preparing to strike. The reference is not
   to the slaughter of Sennacherib’s army, but more generally to the
   indications of Divine displeasure.” ^FT297 The only passage which occurs to
   my remembrance as likely to be in the author’s eye is, “And thou shalt
   become an astonishment, a proverb and a bye-word, among all the nations
   whither the Lord shall lead thee.” (Deuteronomy 28:37.) — Ed. ^FT298
   Heliopolis is a Greek word, and signifies “the city of the sun.” It is the
   name of a famous city of Lower Egypt, in which there was a temple dedicated
   to the sun. — Ed. ^FT299 “Pillar.” — Eng. Ver. ^FT300 The name
   “Philomētor,” which means “loving his mother,” was ironically given to him
   on account of his known hatred of his mother Cleopatra. — Ed ^FT301 “Sous
   ceste pedagogie de la Loy.” ^FT302 “Les signes et sacramens.” ^FT303 Of one
   clause in this verse, rendered by our translators “and a great one,” Calvin
   takes no notice. Rosenmüller considers רב (rāb) to be the participle Kal of
   רוב, (rūb,) and assigns to Cocceius the honor of having discovered that the
   punctuation, which the Masoretic annotators have set aside, in the parallel
   passage of Deuteronomy, as a peculiarity for which they could not account,
   was the key to the true interpretation. Almost all the commentators,
   Cocceius excepted, render רב (rāb) “a great one,” some of them supposing
   that Ptolemy the Great, the son of Lagus, and others that Alexander the
   Great, was meant. But Cocceius was the first to perceive that the
   signification “Great” does not agree with the context, and has justly
   remarked that the word רב (rāb) with a Kametz, ought not to be confounded
   with רב (rāb,) with a Pathach, but that its meaning should be sought from
   the verb רוב (rūb) or ריב (rīb,) “to contend, to argue, to defend one’s
   cause in a court of justice;” and he quotes a parallel passage, in which
   Moses, while he blesses Judah, speaking of God, says, ידיו רב לו (yādaiv rāb
   lō) “his hands shall be his protector.” (Deuteronomy 33:7.) See Robertson’s
   Clavis Pentateuchi, p. 561. The ancients appear to have taken a similar
   view. The Septuagint renders it thus. Kai apostelei autois anthrōpon hos
   sōsei autous, krinōn sōsei autous. The Chaldee and Syriac render it, “a
   deliverer and a judge,” and Jerome’s rendering is, propuqnatorem, “a
   defender or champion”. Rosenmüller Scholia. “A Savior and a vindicator”.
   Lowth. “An advocate”. Stock. “The explanation of רב, (rab) as a
   participle,” says Professor Alexander, “is found in all the ancient
   versions, and is adopted by most modern writers.” — Ed. ^FT304 The words of
   the Apostle are, “How shall they call on him in whom they have not
   believed?” But Calvin’s remark, which immediately follows, vindicates the
   appropriateness, though not the verbal accuracy, of the quotation. — Ed.
   ^FT305 “La doctrine de salut;” “The doctrine of salvation.” ^FT306 “Ce sera
   un preparatif pour les amener à repentance;” — “It will be a preparation to
   lead them to repentance.” ^FT307 “Pourvenu que notre repentance ne soit
   hypocritique;” — “Provided that our repentance be not hypocritical.” ^FT308
   “D’où viennent les chastimens, si non de nos pechez? S’ils sont pardonnez,
   aussi le sont les chastimens meritez a cause d’iceux.“ — “Whence come
   chastisements but from our sins? If they are remitted, so are also the
   chastisements deserved on account of them.” ^FT309 See [8]vol. 1 p. 101
   ^FT310 This is the Author’s version. See [9]p. 48 ^FT311 The particle את
   (ĕth) does not decide the question, for it may either be the sign of the
   accusative case, or a preposition signifying with. Professor Alexander
   adopts the latter view, and argues powerfully in favor of the rendering,
   “they shall serve God,” in which he concurs with Lowth, “And the Egyptian
   shall worship with the Assyrian,” and with Stock, “And Egypt shall serve
   [God] with Assyria.” — Ed. ^FT312 “De la crainte de Dieu,” — “from the fear
   of God.” ^FT313 “Jacob is the lot (Heb. cord) of his inheritance.” — Eng.
   Ver. ^FT314 “The meaning obviously is,” says Professor Alexander, “that
   Israel should be one of three, or a party to a triple union.” By an
   analagous idiom of the Greek language, Peter calls Noah ogdoon, “the
   eighth,” that is, “one of eight persons.” (2 Peter 2:5.) From classical
   writers other instances might be given, such as eis oikian dōdekatos “he
   went to his house the twelfth,” or, “one of twelve,” that is, “along with
   eleven other persons.” — Ed. ^FT315 “Whom the Lord of hosts shall bless.”
   — Eng. Ver. ^FT316 Our Author perhaps refers to his expository remarks on
   Ephesians 2:10, Isaiah 17:7, Isaiah 64:7, See [10]p. 26

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   CHAPTER 20
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   Isaiah Chapter 20:1-6

   1. In the year that Tartan came unto Ashdod, (when Sargon the king of
   Assyria sent him,) and fought against Ashdod, and took it;

   1. Anno quo venit Thartan in Asdod, cum misisset eum Sargon rex Assyriæ,
   oppugnassetque Asdod, et cepisset;

   2. At the same time spake the Lord by Isaiah the son Amoz, saying, Go and
   loose the sackcloth from off thy loins, and put off thy shoe from thy foot.
   And he did so, walking naked and barefoot.

   2. Tempore illo, inquam, loquutus est Iehova iu manu Isaiæ filii Amoz,
   dicendo: Vade et solve saccum de lumbis tuis, et calceamentum tuum exrahe de
   pede tuo; fecitque sic, ambulans nudus et discalceatus.

   3. And the Lord said, Like as my servant Isaiah hath walked naked and
   barefoot three years for a sign and wonder upon Egypt and upon Ethiopia;

   3. Et dixit Iehova: Sicut ambulavit servus meus Isaias nudus et discalceatus
   tribus annis, signum et portentum super Ægypto et Ethiopia;

   4. So shall the king of Assyria lead away the Egyptians prisoners, and the
   Ethiopians captives, young and old, naked and barefoot, even with their
   buttocks uncovered, to the shame of Egypt.

   4. Ita abducet rex Assur captivitatem Ægypti, et transmigrationem Æthiopiæ
   juvenum et senum, nudam et discalceatam, et discoopertos natibus in
   ignominiam Ægypti.

   5. And they shall be afraid and ashamed of Ethiopia their expectation, and
   of Egypt their glory.

   5. Et timebunt, et pudefient ab Æthiopia respectu suo, et ab Ægypto
   gloriatione (vel, pulchritudine) sua.

   6. And the inhabitant of this isle shall say in that day, Behold, such is
   our expectation, whither we flee for help to be delivered from the king of
   Assyria: and how shall we escape?

   6. Dicetque incola insulæ hujus in die illa; Ecce, quomodo habeat respectus
   noster, quo confugimus auxilii causa, ut liberemur a facie regis Assur; et
   quomodo effugiemus nos?


   1. In the year that Tartan came to Ashdod. In the preceding chapter Isaiah
   prophesied about the calamity which threatened Egypt, and at the same time
   promised to it the mercy of God. He now introduces the same subject, and
   shews that Israel will be put to shame by this chastisement of the
   Egyptians, because they placed their confidence in Egypt. He now joins
   Ethiopia, which makes it probable that the Ethiopians were leagued with the
   Egyptians, as I have formerly remarked, and as we shall see again at the
   thirty-seventh chapter.

   First, we must observe the time of this prediction. It was when the Jews
   were pressed hard by necessity to resort, even against their will, to
   foreign nations for assistance. Sacred history informs us (2 Kings 18:17)
   that Tartan was one of Sennacherib’s captains, which constrains us to
   acknowledge that this Sargon was Sennacherib, who had two names, as may be
   easily learned from this passage. We must also consider what was the
   condition of Israel, for the ten tribes had been led into captivity. Judea
   appeared almost to be utterly ruined, for nearly the whole country was
   conquered, except Jerusalem, which was besieged by Rabshakeh. (2 Kings
   18:13.) Tartan, on the other hand, was besieging Ashdod. Sacred history (2
   Kings 18:17) mentions three captains; [60] and this makes it probable that
   Sennacherib’s forces were at that time divided into three parts, that at the
   same instant he might strike terror on all, and might throw them into such
   perplexity and confusion that they could not render assistance to each
   other. Nothing was now left for the Jews but to call foreign nations to
   their aid. In the mean time, Isaiah is sent by God to declare that their
   expectation is vain in relying on the Egyptians, against whom the arm of the
   Lord was now lifted up, and who were so far from assisting them, that they
   were unable to defend themselves against their enemies. Hence the Jews ought
   to acknowledge that they are justly punished for their unbelief, because
   they had forsaken God and fled to the Egyptians.

   We must consider the end which is here proposed, for the design of God was
   not to forewarn the Egyptians, but to correct the unbelief of the people,
   which incessantly carried them away to false and wicked hopes. In order
   therefore to teach them that they ought to rely on God alone, the Prophet
   here foretells what awaits their useless helpers. The warning was highly
   seasonable, for the Ethiopians had begun to repel the Assyrians, and had
   forced them to retire, and no event could have occurred which would have
   been more gladly hailed by the Jews. Lest those successful beginnings should
   make them wanton, he foretells that this aid will be of short duration,
   because both the Ethiopians and the Egyptians will soon be most
   disgracefully vanquished.

   2. Go and loose the sackcloth from thy loins. In order to confirm this
   prophecy by the use of a symbol, the Lord commanded Isaiah to walk naked. If
   Isaiah had done this of his own accord, he would have been justly ridiculed;
   but when he does it by the command of the Lord, we perceive nothing but what
   is fitted to excite admiration and to strike awe. In this nakedness, and in
   the signs of a similar kind, something weighty is implied. Besides, the Lord
   does nothing either by himself or by his servants without likewise
   explaining the reason; and therefore the Prophet does not merely walk naked,
   but points out the design which the Lord had in view in ordering him to do
   so. In other respects false prophets imitate the true servants of God, and
   put on varied and imposing shapes, to dazzle the eyes of the multitude, and
   gain credit to themselves; but those symbols are worthless, because God is
   not the author of them.

   This ought to be carefully observed in opposition to the Papists, who bring
   forward empty ceremonies instead of true sacraments. This is the rule with
   which we ought to meet them. If they proceed from God, we ought to embrace
   them, but if not, we may boldly reject them; and, indeed, they cannot be
   adopted without offering an insult to God, because in such cases men usurp
   his authority. Besides, God does not bring forward signs without the word,
   for what would a sacrament be if we beheld nothing but the sign? It is the
   doctrine alone that makes the sacrament, and therefore let us know that it
   is mere hypocrisy where no doctrine is taught, and that Papists act wickedly
   when they lay aside doctrine, and give the name of sacrament to empty
   ceremonies; for the Lord has connected them in such a manner that no man can
   separate them without infringing that order which he has enjoined.

   When the Lord commands him to loose the sackcloth; almost all the
   commentators infer from it that Isaiah at that time wore a garment of
   mourning, because he bewailed the distressed condition of Israel; for
   sackcloth was a mourning dress, as is evident from Joel (Joel 1:13.) Their
   interpretation is, that this was done in order that, in the dress of
   culprits, he might supplicate pardon from God, or that it was impossible for
   his countenance or his dress to be cheerful when his heart was sad, and he
   could not but be affected with the deepest grief when he beheld so great a
   calamity. Some think that it was his ordinary dress, because the Prophets,
   as Zechariah informs us, commonly wore a mantle. (Zechariah 13:4.) But that
   conjecture rests on exceedingly slight grounds, and has no great
   probability. It is more probable that he wore sackcloth as expressive of
   mourning. Judea was at that time sunk into such a state of indifference,
   that when men saw their brethren wretchedly distressed and wasted, still
   they were not affected by it, and did not think that the affliction of their
   brethren was a matter which at all concerned them. They still thought that
   they were beyond the reach of danger, and mocked at the Prophets when they
   threatened and foretold destruction. Hence Micah also complains that no man
   bewails the distresses of Israel. (Micah 1:11.)

   A question arises, Was this actually done, or was it merely and simply a
   vision which he told to the people? The general opinion is, that the Prophet
   never went naked, but that this was exhibited to him in a vision, and only
   once. They allege as a reason, that on account of heat and cold, and other
   inconveniences of the weather, he could not have walked naked during the
   whole period of three years. What if we should say that the Prophet wore
   clothes at home, and also in public, unless when he wished to come forth to
   teach, and that on such occasions he was accustomed to present to the people
   a spectacle of nakedness? I pay little attention to the argument, that he
   was unable to endure heat and cold; for God, who commanded him to do this,
   could easily strengthen and protect him. But they assign another reason,
   that nakedness would have been unbecoming in a Prophet. I answer, this
   nakedness was not more unbecoming than circumcision, which irreligious men
   might consider to be the most absurd of all sights, because it made an
   exposure of the uncomely parts. Yet it must not be thought that the Prophet
   went entirely naked, or without covering those parts which would present a
   revolting aspect. It was enough that the people understood what the Lord was
   doing, and were affected by it as something extraordinary.

   I am led to form this opinion by what is here said, “By the hand of
   Isaiah;” for although this mode of expression frequently occurs elsewhere,
   still we never find it where it does not imply something emphatic, to
   describe the effect produced. He places himself in the midst between God and
   his countrymen, so as to be the herald of a future calamity, not only in
   words, but likewise by a visible symbol. Nor is it superfluous that it is
   immediately added, He did so. I am therefore of opinion that Isaiah walked
   naked whenever he discharged the office of a prophet, and that he uncovered
   those parts which could be beheld without shame.

   So far as relates to sackcloth, although it was customary for men in private
   stations of life to express their guilt in this manner in adversity, yet it
   is probable that it was with a view to his office that Isaiah made use of
   this symbol to confirm his doctrine, that he might the better arouse the
   people from their sluggishness. If at any time the Lord chastise ourselves
   or our brethren, he does not enjoin us to change our raiment, but we are
   cruel and (astorgoi) without natural affection, if we are not moved by the
   afflictions of brethren and the ruin of the Church. If we have any feeling
   towards God, we ought to be in sadness and tears; and if it be our duty to
   mourn, we ought also to exhort others and stimulate them by our example to
   feel the calamities of the Church, and to be touched with some (sumpatheiaͅ)
   compassion.

   3. Three years. Why for such a period? Because that was the time granted to
   the Egyptians and Ethiopians, during which the Lord gave them a truce for
   repentance, and at the same time wished to make trial of the obedience of
   his people, that without delay they might relinquish unlawful aid, and that,
   though the Egyptians and Ethiopians appeared to be secure, they might know
   that they were not far from ruin. The Lord intended also to expose the
   rebellion of wicked men; for undoubtedly many persons made an open display
   of their impiety when they despised the nakedness of the prophet, and the
   godly, on the other hand, moved by the sight of his nakedness, though the
   prosperity of the Ethiopians was delightfully attractive, still did not
   hesitate to fix their attention on the word. What they were bound to
   consider was not the nakedness itself, but the mark which the Lord had put
   upon it; in the same manner as, in the visible sacraments, we ought to
   behold those things which are invisible.

   4. The captivity of Egypt and the removal of Ethiopia. [61] The words
   “captivity” and “removal” are taken collectively, to denote the multitude of
   captives and emigrants. Next, he shews that there will be no distinction of
   age, declaring that the old, as well as the young, shall be led into
   captivity.

   5. And they shall be afraid. He now shews for whose benefit he had foretold
   these things about the Egyptians and Ethiopians. It was in order that the
   Jews might learn amidst their afflictions to hope in God, and might not have
   recourse to foreign aid, which the Lord had forbidden.

   6. Lo, what is become of our expectation? He calls them expectation, or
   lurking, because the Jews turned towards them, whenever they were oppressed
   by any calamity, and placed their hope in them. We are accustomed to turn
   our eyes to that quarter from which we expect any assistance. Hence also, to
   “look” often signifies, in the Hebrew language, to “hope.” (Psalms 34:5; Job
   6:19.) Now, they ought to have looked to God alone. Their wandering levity
   is therefore censured. And the same thing must happen to us, and deservedly,
   that when we have been invited by God, and refuse the sure refuge which he
   offers to us, and allow ourselves to be captivated by the delusions of
   Satan, we may lie down naked and destitute with shame and disgrace.

   And the inhabitants of the island shall say. He gives the name island not
   only to Jerusalem, but to the whole of Judea; and it is generally thought
   that the name is given because its shores are washed by the Mediterranean
   sea. But I think that there is a different reason for this metaphor, for it
   is but a small portion of the sea that washes it; but as an island is
   separated from other lands, so the Lord separated Judea from other
   countries. It was kept apart from all the nations, which cherished a mortal
   hatred towards the Jews; for there was a “wall” between them, as Paul says,
   (Ephesians 2:14,) which Christ at length threw down. Here again Isaiah
   confirms his prophecy. If you are not now moved by my nakedness, you shall
   one day be taught by the event, that these words were not spoken to you in
   vain. Thus, at a late hour, obstinate and rebellious men are constrained by
   God to confess their guilt, so that they are struck with amazement, and
   argue within themselves how they could be so greatly blinded by their own
   stubbornness.
     _________________________________________________________________

   [60] “Tartan, and Rabsaris, and Rabshakeh” ^FT318 “The Egyptians prisoners
   (Heb. the captivity of Egypt) and Ethiopians captives.” — Eng. Ver. “The
   captives of Egypt and the exiles of Cush.” — Lowth

   [61] {Bogus footnote}
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   CHAPTER 21
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   Isaiah Chapter 21:1-17

   1. The burden of the desert of the sea. As whirlwinds in the south pass
   through; so it cometh from the desert, from a terrible land.

   1. Onus deserti maris, Sicut tempestates in australi regione, transituræ a
   deserto, veniet a terra horribili.

   2. A grievous vision is declared unto me: The treacherous dealer dealeth
   treacherously, and the spoiler spoileth. Go up, O Elam; besiege, O Media:
   all the sighing thereof have I made to cease.

   2. Visio dura indicata est mihi: transgressor transgressori, et vastator
   vastatori. Ascende, Persa; obside, Mede; omnem gemitum ejus cessare feci.

   3. Therefore are my loins filled with pain: pangs have taken hold upon me,
   as the pangs of a woman that travaileth: I was bowed down at the hearing of
   it; I was dismayed at the seeing of it

   3. Propterea impleti sunt lumbi mei dolore; angustiæ corripuerunt me,sicut
   angustiæ parturientis; incurvatus sum audiendo, et videndo obstupui.

   4. My heart panted, fearfulness affrighted me: the night of my pleasure hath
   he turned into fear unto me.

   4. Concussum est cor meum; horror perterruit me; noctem deliciarum mearum
   posuit mihi in horrorem.

   5. Prepare the table, watch in the watch-tower, eat, drink: arise, ye
   princes, and anoint the shield.

   5. Adorna mensam, speculare in specula, comede, bibe; surgite, Principes, et
   ungite clypeum.

   6. For thus hath the Lord said unto me, Go, set a watchman, let him declare
   what he seeth.

   6. Quoniam sic dixit ad me Dominus: Vade, constitue vigilem, qui annuntiet
   quod viderit.

   7. And he saw a chariot with a couple of horsemen, a chariot of asses, and a
   chariot of camels; and he hearkened diligently with much heed.

   7. Et vidit currum paris equitum, currum asini, et currum cameli; deinde
   attentius speculatus est, multum, inquam, speculatus est.

   8. And he cried, A lion: My lord, I stand continually upon the watch-tower
   in the day-time, and I am set in my ward whole nights;

   8. Tum clamavit, Leo. In specula mea, Domine mi, jugiter sto interdiu, et
   totis noctibus in custodia mea locatus sum.

   9. And, behold, here cometh a chariot of men, with a couple of horsemen. And
   he answered and said, Babylon is fallen, is fallen; and all the graven
   images of her gods he hath broken unto the ground.

   9. Et ecce, hic venit currus hominis, par equitum. Et loquutus est, ac
   dixit, Cecidit, cecidit Babel, et omnia sculptilia deorum ejus contrivit ad
   terram.

   10. O my thrashing, and the corn of my floor: that which I have heard of the
   Lord of hosts, the God of Israel, have I declared unto you.

   10. Tritura mea, et filius areæ meæ. Quæ audivi a Iehova exercituum Deo
   Israel, nuntiavi vobis.

   11. The burden of Dumah. He calleth to me out of Seir, Watchman, what of the
   night? Watchman, what of the night?

   11. Onus Duma. Clamat ad me ex Seir: Custos, quid de nocte? Custos, quid de
   nocte?

   12. The watchman said, The morning cometh, and also the night: if ye will
   enquire, enquire ye; return, come.

   12. Dixit custos: Venit mane, postea nox. Si interrogavaris, interrogate.
   Revertimini, venite.

   13. The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye
   travelling companies of Dedanim.

   13. Onus in Arabia. In nemore in Arabia pernoctabitis, in viis Dedanim.

   14. The inhabitants of the land of Tema brought water to him that was
   thirsty, they prevented with their bread him that fled.

   14. In occursum ferte aquas sitienti, icolæ terræ Tema, pane suo succurrite
   profugo.

   15. For they fled from the swords, from the drawn sword, and from the bent
   bow, and from the grievousness of war.

   15. Quia a facie gladiorum fugiunt, a facie gladii extenti, a facie arcus
   intenti, a facie gravitatis belli.

   16. Fore thus hath the Lord said unto me, Within a year, according to the
   years of an hireling, and all the glory of Kedar shall fail:

   16. Nam sic dixit mihi Dominus: Adhuc annus, secundum annos mercenarii, tum
   deficiet omnis gloria Cedar;

   17. And the residue of the number of archers, the mighty men of the children
   of Kedar, shall be diminished: for the Lord God of Israel hath spoken it

   17. Et residuum arcus, quod numerabitur fortium filiorum Cedar, imminuetur;
   quoniam Iehova Deus Israel loquutus est.


   1. The burden of the desert of the sea. The Prophet, after having taught
   that their hope ought to be placed, not on the Egyptians, but on the mercy
   of God alone, and after having foretold that calamities would come on the
   nations on whose favor they relied, adds a consolation in order to encourage
   the hearts of the godly. He declares, that for the Chaldeans, to whom they
   will be captives, a reward is prepared; from which it follows, that God
   takes account of the injuries which they endure. By the desert [62] he means
   Chaldea, not that it was deserted or thinly inhabited, but because the Jews
   had a desert on that side of them; just as if, instead of Italy, we should
   name “the Alps,” because they are nearer to us, and because we must cross
   them on our road to Italy. This reason ought to be kept in view; for he does
   not describe the nature of the country, but forewarns the Jews that the
   destruction of the enemies, which he foretells, is near at hand, and is as
   certain as if the event had been before their eyes, as that desert was.
   Besides, the prophets sometimes spoke ambiguously about Babylon, that
   believers alone might understand the hidden mysteries, as Jeremiah changes
   the king’s name. [63]

   As storms from the south. He says from the south, because that wind is
   tempestuous, and produces storms and whirlwinds. [64] When he adds that “it
   cometh from the desert,” this tends to heighten the picture; for if any
   storm arise in a habitable and populous region, it excites less terror than
   those which spring up in deserts. In order to express the shocking nature of
   this calamity, he compares it to storms, which begin in the desert, and
   afterwards take a more impetuous course, and rush with greater violence.

   Yet the Prophet appears to mean something else, namely, that as they burst
   forth like storms from that direction to lay Judea desolate, so another
   storm would soon afterwards arise to destroy them; and therefore he says
   that this burden will come from a terrible land. By this designation I
   understand Judea to be meant, for it was not enough to speak of the ruin of
   Babylon, if the Jews did not likewise understand that it came from God. Why
   he calls it “a terrible land” we have seen in our exposition of the
   eighteenth chapter. [65] It was because, in consequence of so many displays
   of the wrath of God, its disfigured appearance might strike terror on all.
   The occasion on which the words are spoken does not allow us to suppose that
   it is called “terrible” on account of the astonishing power of God by which
   it was protected. Although therefore Babylon was taken and plundered by the
   Persians and Medes, Isaiah declares that its destruction will come from
   Judea; because in this manner God will revenge the injuries done to that
   nation of which he had promised to be the guardian.

   2. A harsh vision. As the object was to soothe the grief of the people, it
   may be thought not to be appropriate to call a vision, which is the occasion
   of joy, a harsh vision. But this refers to the Babylonians, who, puffed up
   with their prosperity, dreaded no danger; for wealth commonly produces pride
   and indifference. As if he had said, “It is useless to hold out the riches
   and power of the Babylonians, and when a stone is hard, there will be found
   a hard hammer to break it.”

   The spoiler. As Babylon had gained its power by plundering and laying waste
   other nations, it seemed to be free from all danger. Although they had been
   a terror to others, and had practiced every kind of barbarity and cruelty,
   yet they could not avoid becoming a prey and enduring injuries similar to
   those which they had inflicted on others. The Prophet goes farther, and, in
   order to obtain credit to his statements, pronounces it to be a righteous
   retaliation, that violence should correspond to violence.

   Go up, O Elam. Elam is a part of Persia; but is taken for the whole of
   Persia, and on this account also the Persians are called Elamites. It is
   worthy of observation, that, when Isaiah foretold these things, there was no
   probability of war, and that he was dead a hundred years before there was
   any apprehension of this calamity. Hence it is sufficiently evident that he
   could not have derived his information on this subject from any other than
   the Spirit of God; and this contributes greatly to confirm the truth and
   certainty of the prediction.

   Besiege, O Mede. By commanding the Medes and Persians, he declares that this
   will not befall the Babylonians at random or by chance, but by the sure
   decree of God, in whose name, and not in that of any private individual, he
   makes the announcement. Coming forward therefore in the name of God, he may,
   like a captain or general, command his soldiers to assemble to give battle.
   In what manner God employs the agency of robbers and wicked men, has been
   formerly explained at the tenth chapter. [66]

   I have made all his groaning to cease. Some understand it to mean, that the
   groaning, to which the Babylonians had given occasion, ceased after they
   were subdued by the Medes and Persians; for by their tyrannical measures
   they had caused many to groan, which must happen when wicked and ungodly men
   possess rank and power. Others approach more closely, perhaps, to the real
   meaning of the Prophet, when they say, that “the groaning ceased,” because
   the Babylonians experienced no compassion, having formerly shewn none to
   others. But I explain it more simply to mean, that the Lord was deaf to
   their groanings; as if he had said, that there would be no room for their
   groanings and lamentations, because having been cruel and barbarous, it was
   just that they should receive back the same measure which they had meted out
   to others. (Matthew 7:2.)

   3. Therefore are my loins, filled with pain. Here the Prophet represents the
   people as actually present, for it was not enough to have simply foretold
   the destruction of Babylon, if he had not confirmed the belief of the godly
   in such a manner that they felt as if the actual event were placed before
   their eyes. Such a representation was necessary, and the Prophet does not
   here describe the feelings of his own heart, as if he had compassion on the
   Babylonians, but, on the contrary, as we have formerly said, [67] he
   assumes, for the time, the character of a Babylonian. [68] It ought
   undoubtedly to satisfy our minds that the hidden judgments of God are held
   out to us, as in a mirror, that they may arouse the sluggishness of our
   faith; and therefore the Prophets describe with greater beauty and
   copiousness, and paint in lively colors, those things which exceed the
   capacity of our reason. The Prophet, thus expressing his grief, informs
   believers how awful is the vengeance of God which awaits the Chaldeans, and
   how dreadfully they will be punished, as we are struck with surprise and
   horror when any sad intelligence is brought to us.

   As the pangs of a woman that travaileth. He adds a stronger expression of
   grief, when he compares it to that of a woman in labor, as when a person
   under fearful anguish turns every way, and writhes in every part of his
   body. Such modes of expression are employed by the Prophets on account of
   our sluggishness, for we do not perceive the judgments of God till they be
   pointed at, as it were, with the finger, and affect our senses. We are
   warned to be on our guard before they arrive.

   4. My heart was shaken. Others render it not amiss, “my heart wandered;” for
   excessive terror moves the heart, as it were, out of its place. He declares
   how sudden and unlooked for will be the destruction of Babylon, for a sudden
   calamity makes us tremble more than one which has been long foreseen and
   expected. Daniel relates, that what Isaiah here foretells was accomplished,
   and that he was an eye-witness. Belshazzar had that night prepared a
   magnificent banquet, when the Persians suddenly rushed upon him, and nothing
   was farther from his expectation than that he would be slain. High delight
   was thus suddenly changed into terror. (Daniel 5:30.)

   5. Prepare the table. These verbs may be taken for participles; as if he had
   said, “While they were preparing the table and appointing a guard, while
   they were eating and drinking, sudden terror arose; there was a call to
   arms, Arise ye princes,” etc.. But Isaiah presents lively descriptions, so
   as to place the actual event, as it were, before our eyes. Certainly
   Xenophon does not describe so historically the storming of the city; and
   this makes it evident that it was not natural sagacity, but heavenly
   inspiration, that taught Isaiah to describe so vividly events that were
   unknown. Besides, we ought to observe the time when these predictions were
   uttered; for at that time the kingdom of Babylon was in its most flourishing
   condition, and appeared to have invincible power, and dreaded no danger.
   Isaiah ridicules this vain confidence, and shews that this power will
   speedily be laid in ruins.

   Let it not be thought absurd that he introduces the watchmen as speaking;
   for although the siege had not shaken off the slothfulness of a proud and
   foolish tyrant so as to hinder him from indulging in gaiety and feasting,
   still there is no room to doubt that men were appointed to keep watch. It is
   customary indeed with princes to defend themselves by guards, that they may
   more freely and without any disturbance abandon themselves to every kind of
   pleasure; but the Prophet expressly mixes up the sentinels with the
   delicacies of the table, to make it more evident that the wicked tyrant was
   seized with a spirit of giddiness before he sunk down to drunken reveling.
   The king of Babylon was thus feasting and indulging in mirth with his
   courtiers, when he was overtaken by a sudden and unexpected calamity, not
   that he was out of danger, but because he disregarded and scorned the enemy.
   The day before it happened, it might have been thought incredible, for the
   conspiracy of Gobryas, and of that party which betrayed him, had not yet
   been discovered. At the time when Isaiah spoke, none would have thought that
   an event so extraordinary would ever take place.

   6. For thus hath the Lord said to me. The Prophet is commanded to set a
   watchman on the watchtower, to see these things at a distance; for they
   cannot be perceived by the eyes, or learned by conjecture. In order,
   therefore, that all may know that he did not speak at random, he declares
   that he foretells these things; for although they are unknown to men, and
   incredible, yet he clearly and distinctly knows them by the spirit of
   prophecy, because he is elevated above the judgment of men. This ought to be
   carefully observed; for we must not imagine that the prophets learned from
   men, or foresaw by their own sagacity, those things which they made known;
   and on this account also they were justly called “Seers.” (1 Samuel 9:9.)
   Though we also see them, yet our sight is dull, and we scarcely perceive
   what is at our feet; and even the most acute men are often in darkness,
   because they understand nothing but what they can gather by the use of
   reason. But the prophets speak by the Spirit of God, as from heaven. The
   amount of what is stated is, that whosoever shall attempt to measure this
   prophecy by their own judgment will do wrong, because it has proceeded from
   God, and therefore it goes far beyond our sense.

   Go, appoint a watchman. It gives additional weight that he “appoints a
   watchman in the name of God.” If it be objected, “You relate incredible
   things as if they had actually happened,” he replies that he does not
   declare them at random; for he whom the prince has appointed to be a
   watchman, sees from a distance what others do not know. Thus Isaiah saw by
   the revelation of the Spirit what was unknown to others.

   7. And he saw a chariot. What he now adds contains a lively description of
   that defeat. Some think that it is told by the king’s messenger. This is a
   mistake; for the Prophet, on the contrary, foretells what he has learned
   from the watchman whom he appointed by the command of God. Here he
   represents the watchman as looking and reporting what he saw. As if at the
   first glance he had not seen it clearly, he says that there is “a
   chariot,” and afterwards observing more closely, he says that there is “a
   couple of horses” in the chariot. At first, on account of the novelty and
   great distance of the objects, the report given is ambiguous and confused;
   but afterwards, when a nearer view is obtained, they are better understood.
   There is no absurdity in applying to prophets or to divine visions what
   belongs to men; for we know that God, accommodating himself to our feeble
   capacity, takes upon himself human feelings.

   8. And he cried, A lion. “Having hearkened diligently with much heed,” at
   length he observes a lion. This is supposed to mean Darius who conquered and
   pillaged Babylon, as we learn from Daniel. (Daniel 5:28, 31.)

   I stand continually. When the watchman says that he is continually on his
   watchtower by day and by night, this tends to confirm the prediction, as if
   he had said that nothing can be more certain than this vision; for they whom
   God has appointed to keep watch are neither drowsy nor dim-sighted.
   Meanwhile, by this example, he exhorts and stimulates believers to the same
   kind of attention, that by the help of the lamp of the word, they may obtain
   a distant view of the power of God.

   9. Babylon is fallen, is fallen. This shews plainly that it is not king
   Belshazzar’s watchman who is introduced, for this speech would be unsuitable
   to such a character. The Prophet therefore makes known, by the command of
   God, what would happen. Now, this may refer either to God or to Darius, as
   well as to the watchman; and it makes little difference as to the meaning,
   for Darius, being God’s servant in this matter, is not inappropriately
   represented to be the herald of that judgment. There would be greater
   probability in referring it to God himself; for Darius had no such thoughts
   when he overthrew the idols of the Babylonians. But the speech agrees better
   with the character of a guardian, as if an angel added an interpretation to
   the prophecy.

   And all the graven images of her gods. There is here an implied contrast
   between the living God and dead idols. This mode of expression, too,
   deserves notice, when he calls them “images of gods;” for the Babylonians
   knew, as all idolaters loudly proclaim, that their images are not gods. Yet
   they ascribed to them divine power, and when this is done, “the truth of God
   is changed into a lie,” (Romans 1:25,) and not only so, but God himself is
   denied. But on this subject we shall afterwards speak more largely. Here we
   see, that by her destruction Babylon was punished for idolatry, for he
   assigns the reason why Babylon was destroyed. It was because the Lord could
   not endure that she should glory in her “graven images.”

   10. My thrashing, and the son of my floor. [69] The wealth of that powerful
   monarchy having dazzled the eyes of all men by its splendor, what Isaiah
   foretold about its destruction might be reckoned fabulous. He therefore
   leads their minds to God, in order to inform them that it was God who had
   undertaken to destroy Babylon, and that it is not by the will of men, but by
   divine power, that such loftiness will fall to the ground. The “thrashing”
   and “the son of the floor” mean the same thing; for this mode of expression
   is frequently employed by Hebrew writers, who often repeat the same
   statement in different language.

   This passage ought to be carefully observed, that we may correct a vice
   which is natural to us, that of measuring the power of God by our own
   standard. Not only does our feebleness place us far below the wisdom of God;
   but we are wicked and depraved judges of his works, and cannot be induced to
   take any other view of them than of what comes within the reach of the
   ability and wisdom of men. But we ought always to remember his almighty
   power, and especially when our own reason and judgment fail us. Thus, when
   the Church is oppressed by tyrants to such a degree that there appears to be
   no hope of deliverance, let us know that the Lord will lay them low, and, by
   trampling on their pride and abasing their strength, will shew that they are
   his “thrashing-floor;” for the subject of this prediction was not a person
   of mean rank, but the most powerful and flourishing of all monarchies. The
   more they have exalted themselves, the more quickly will they be destroyed,
   and the Lord will execute his “thrashing” upon them. Let us learn that what
   the Lord has here given as a manifestation of inconceivable ruin, applies to
   persons of the same stamp.

   That which I have heard from the Lord of hosts. When he says that he has
   “heard it from the Lord of hosts,” he sets a seal, as it were, on his
   prophecy; for he declares that he has not brought forward his own
   conjectures, but has received it from the Lord himself. Here it is worthy of
   our notice, that the servants of God ought to be fortified by this boldness
   to speak in the name of God, as Peter also exhorts, “He that speaketh, let
   him speak as the oracles of God.” (1 Peter 4:11.) Impostors also boast of
   the name of God, but his faithful servants have the testimony of their
   conscience that they bring forward nothing but what God has enjoined.
   Observe, also, that this confirmation was highly necessary, for the whole
   world trembled at the resources of this powerful monarchy.

   From the Lord of hosts, the God of Israel. It is not without reason that he
   gives to God these two appellations. As to the former, it is indeed a title
   which always applies to God; but here, undoubtedly, the Prophet had his eye
   on the matter in hand, in order to contrast the power of God with all the
   troops of the Babylonians; for God has not a single army, but innumerable
   armies, to subdue his enemies. Again, he calls him “the God of Israel,”
   because by destroying Babylon he shewed himself to be the defender and
   guardian of his people; for the overthrow of that monarchy procured freedom
   for the Jews. In short, all these things were done for the sake of the
   Church, which the Prophet has here in view; for it is not the Babylonians,
   who undoubtedly laughed at these predictions, but believers, whom he exhorts
   to rest assured that, though they were oppressed by the Babylonians, and
   scattered and tossed about, still God would take care of them.

   11. The burden of Dumah. It is evident from Genesis 25:14, that this nation
   was descended from a son of Ishmael, to whom this name was given, and hence
   his posterity are called Dumeans. [70] The cause of their destruction, which
   is here foretold, cannot be known with certainty, and this prophecy is
   obscure on account of its brevity. Yet we ought always to remember what I
   have formerly remarked, that it was proper that the Jews should be fortified
   against the dreadful stumbling-blocks which were approaching. When so many
   changes take place, particularly if the world is turned upside down, and if
   there is a rapid succession of events, we are perplexed and entertain doubts
   whether all things happen at random and by chance, or are regulated by the
   providence of God. The Lord therefore shews that it is he who effects this
   revolution, and renews the state of the world, that we may learn that
   nothing here is of long duration, and may have our whole heart and our whole
   aim directed to the reign of Christ, which alone is everlasting.

   Since therefore these changes were near at hand, it was proper that the Jews
   should be forewarned, that when the event followed, they should call them to
   remembrance, contemplate the wisdom of God, and strengthen their faith.
   Besides, there is no room to doubt that the Jews were harassed by various
   thoughts, when they saw the whole world shaken on all sides, and desired to
   have some means of avoiding those storms and tempests; for we always wish to
   be in safety and beyond the reach of danger. Some might have wished to find
   new abodes, that they might better provide for their own safety; but when
   storms raged on every hand, they were reminded to remain at home, and to
   believe that no safer habitation could anywhere be found than in the company
   of the godly.

   This example ought also to be a warning to many who separate themselves from
   the Church through fear of danger, and do not consider that a greater danger
   awaits them out of it. These thoughts might therefore distress the Jews, for
   we have seen in the eighth chapter that their minds were restless. [71] When
   they were thus tossed about in uncertainty, and fleeing to foreign nations,
   they would naturally lose heart; and this, I think, is the chief reason why
   the destruction of the Dumeans is foretold, namely, that the Jews might seek
   God with their whole heart, and that above all things they might commit to
   his care the safety of the Church. Let us therefore learn to keep ourselves
   within the Church, though she be afflicted by various calamities, and let us
   bear patiently the fatherly chastisements which are inflicted on children,
   instead of choosing to go astray, that we may drink the dregs which choke
   the wicked. (Psalm 75:8; Isaiah 51:17.) What shall become of strangers and
   reprobates, if children are thus chastised? (1 Peter 4:17, 18.) Yet it is
   possible that the chosen people suffered some molestation from the people of
   God, when their neighbors assailed them on every side.

   Out of Seir. Mount Seir, as we learn from the book of Genesis, was a
   mountain of the Edomites. (Genesis 14:6; 32:3; 36:8, 9.) Under the name of
   this mountain he includes the whole kingdom. In this place he represents, as
   in a picture, those things which called for an earnest address.

   Watchman, what of the night? It is probable that the Edomites, who put the
   question, were not at a great distance from them, and that they were
   solicitous about the danger as one in which they were themselves involved.
   He introduces them as inquiring at the “watchman,” not through curiosity,
   but with a view to their own advantage, what he had observed in “the
   night,” just as when one has asked a question, a second and a third person
   follow him, asking the same thing. This is the meaning of the repetition,
   that the inquiry is made not by one individual only, but by many persons, as
   commonly happens in cases of doubt and perplexity, when every man is afraid
   on his own account, and does not believe what is said by others.

   12. The morning cometh. This means that the anxiety will not last merely for
   a single day, or for a short time, as if the watchman had replied, “What I
   tell you to-day, I will tell you again to-morrow; if you are afraid now, you
   will also be afraid to-morrow.” It is a most wretched condition when men are
   tortured with anxiety, in such a manner that they hang in a state of doubt
   between death and life; and it is that dismal curse which the Lord threatens
   against wicked men by Moses,

   “Would that I lived till the evening; and in the evening, would that I saw
   the dawn!” (Deuteronomy 28:67.)

   The godly indeed are beset with many dangers, but they know that they and
   their life are committed to the hand of God, and even in the jaws of death
   they see life, or at least soothe their uneasy fears by hope and patience.
   But the wicked always tremble, and not only are tormented by alarm, but
   waste away in their sorrows.

   Return, come. These words may be explained in two ways; either that if they
   run continually, they will lose their pains, or in this way, “If any among
   you be more careful, let them go to Dumah, and there let them tremble more
   than in their native country, for nowhere will they be safe.” But since God
   always takes care of his Church, nowhere shall we find a safer retreat, even
   though we shall compass sea and land.

   13. The burden upon Arabia. He now passes on to the Arabians, and foretells
   that they too, in their own turn, will be dragged to the judgment-seat of
   God; so that he does not leave unnoticed any of the nations which were known
   to the Jews. He declares that they will be seized with such fear that they
   will leave their houses and flee into the woods; and he states the direction
   in which they will flee, that is, to “Dedanim.”

   14. To meet the thirsty bring waters. [72] He heightens the description of
   that trembling with which the Lord had determined to strike the Arabians in
   such a manner that they thought of nothing but flight, and did not take time
   even to collect those things which were necessary for the journey. Isaiah
   therefore declares that the Arabians will come into the country of Dedanim,
   empty and destitute of all things, and that they will not be provided with
   any food. On this account he exhorts the inhabitants to go out and meet them
   with bread and water, because otherwise they will faint through the want of
   the necessaries of life.

   I am aware that this passage is explained differently by some commentators,
   who think that the Prophet mocks at the Arabians, who had been cruel and
   barbarous towards the Jews; as if he had said, “How gladly you would now
   bring water to the thirsty!” But that exposition is too constrained. And yet
   I do not deny that they received the reward of their cruelty, when they ran
   hither and thither in a state of hunger. But the meaning which I have given
   is twofold, [73] that the Arabians in their flight will be so wretched that
   they will not even have the necessary supply of water, and they will
   therefore faint with thirst, if they do not quickly receive assistance; and
   he intimates that there will be a scarcity both of food and of drink. He
   calls on the neighbors to render assistance; not to exhort them to do their
   duty, but to state the fact more clearly; and he enjoins them to give their
   bread to them, not because it is deserved, but because they are suffering
   extreme want. Yet as it is founded on the common law of nature and humanity,
   the Prophet indirectly insinuates that the hungry and thirsty are defrauded
   of their bread, when food is denied to them.

   15. For they flee from the face of the swords. [74] He means that the
   calamity will be dreadful, and that the Arabians will have good reason for
   betaking themselves to flight, because the enemies will pursue them with
   arms and with swords, so that they will have no other way of providing for
   their safety than by flight. The reason why he foretells this defeat is
   plain enough; for it was necessary that the Jews should obtain early
   information of that which should happen long after, that they might learn
   that the world is governed by the providence of God and not by chance, and
   likewise that they should be taught by the example of others to behold God
   as the judge of all nations, wherever they turned their eyes. We do not
   know, and history does not inform us, whether or not the Arabians were
   enemies of the Jews. However that may be, it is certain that these things
   are spoken for the consolation of the godly, that they may behold the
   justice of God towards all nations, and may acknowledge that his
   judgment-seat is at Jerusalem, from which he will pronounce judgment on the
   whole world.

   16. For thus hath the Lord said to me. He adds that this defeat of the
   Arabians, of which he prophesied, is close at hand; which tended greatly to
   comfort the godly. We are naturally fiery, and do not willingly allow the
   object of our desire to be delayed; and the Lord takes into account our
   weakness in this respect, when he says that he hastens his work. He
   therefore declares that he prophesies of things which shall happen, not
   after many ages, but immediately, that the Jews may bear more patiently
   their afflictions, from which they know that they will be delivered in a
   short time.

   Yet a year according to the years of the hireling. Of the metaphor of “the
   year of the hireling,” which he adds for the purpose of stating the matter
   more fully, we have already spoken. [75] It means that the time will not be
   delayed. The same comparison is used by heathen authors, where they intend
   to describe a day appointed and desired; as appears from that passage in
   Horace, “The day appears long to those who must render an account of their
   work.” [76]

   17. And the residue of the archers. He threatens that this slaughter will
   not be the end of their evils, because if there be any residue in Arabia,
   they will gradually decrease; as if he had said, “The Lord will not merely
   impoverish the Arabians by a single battle, but will pursue to the very
   utmost, till all hope of relief is taken away, and they are utterly
   exterminated.” Such is the vengeance which he executes against the ungodly,
   while he moderates the punishment which he inflicts on the godly, that they
   may not be entirely destroyed.

   Of the mighty men. He means warlike men and those who were fit to carry
   arms, and says, that although they escaped that slaughter, still they will
   be cut off at their own time. He formerly threatened similar chastisements
   against the Jews, but always accompanied by a promise which was fitted to
   alleviate their grief or at least to guard them against despair. It
   frequently happens that the children of God are afflicted as severely as the
   reprobate, or even with greater severity; but the hope of favor which is
   held out distinguishes them from the whole world. Again, when we learn that
   God visits on the wicked deadly vengeance, this is no reason why we should
   be immoderately grieved even at the heaviest punishments; but, on the
   contrary, we ought to draw from it this consolation, that he chastises them
   gently, and “does not give them over to death.” (Psalm 118:18.)

   The God of Israel hath spoken it. The Prophet shews, as we have frequently
   remarked on former occasions, that we ought not only to acknowledge that
   these things happened by divine appointment, but that they were appointed by
   that God whom Israel adores. All men are sometimes constrained to rise to
   the acknowledgment of God, though they are disposed to believe in chance,
   because the thought that there is a God in heaven comes into their minds,
   whether they will or not, and that both in prosperity and in adversity; but
   then they imagine a Deity according to their own fancy, either in heaven or
   on earth. Since therefore irreligious men idly and foolishly imagine a God
   according to their own pleasure, the Prophet directs the Jews to that God
   whom they adore, that they may know the distinguished privilege which they
   enjoy in being placed under his guardianship and protection. Nor is it
   enough that we adore some God as governor of the world, but we must
   acknowledge the true God, who revealed himself to the fathers, and hath
   manifested himself to us in Christ. And this ought to be earnestly
   maintained, in opposition to the profane thoughts of many persons who
   contrive some strange and confused notion of a Deity, because they dare not
   openly deny God.
     _________________________________________________________________

   [62] “This plainly means Babylon, which is the subject of the prophecy. The
   country about Babylon, and especially below it towards the sea, was a great
   flat morass, often overflowed by the Euphrates and Tigris. It became
   habitable by being drained by the many canals that were made in it.” —
   Lowth. ^FT320 The allusion appears to be to the use of the name “Coniah”
   instead of “Jehoiachin.” “Though Coniah ... were the signet upon my right
   hand. Is this man Coniah a despised broken idol?” (Jeremiah 22:24, 28.) — Ed
   ^FT321 Lowth remarks, and quotes Job 1:19, and 37:9, and Zechariah 9:14, in
   support of the statement, that “the most vehement storms to which Judea was
   subject came from the great desert country to the south of it.” — Ed ^FT322
   See [11]p. 37 ^FT323 See [12]vol. 1 p. 341 ^FT324 See [13]vol. 1 p. 494
   ^FT325 “Vivacity is here imparted to the description by the Prophet’s
   speaking of himself as of a Babylonian present at Belshazzar’s feast, on the
   night when the town was surprised by Cyrus.” — Stock ^FT326 “The corn (Heb.
   son) of my floor.” — Eng. Ver. ^FT327 “Of Dumah there are two
   interpretations, J. D. Michaelis, Gesenius, Maurer, Hitzig, Ewald, and
   Umbreit understand it as the name of an Arabian tribe descended from
   Ishmael, (Genesis 25:14; 1 Chronicles 1:30,) or of a place belonging to that
   tribe, perhaps the same now called Dumah Eljandil, on the confines of Arabia
   and Syria. In that case, Seir, which lay between Judah and the desert of
   Arabia, is mentioned merely to denote the quarter whence the sound
   proceeded. But as Seir was itself the residence of the Edomites or children
   of Esau, Vitringa, Rosenmüller, and Knobel follow the Septuagint and Jarchi
   in explaining דומה (Dumah) as a variation of אדום, (Edom,) intended at the
   same time to suggest the idea of silence, solitude, and desolation. —
   Alexander ^FT328 See [14]vol. 1 p. 265 ^FT329 “Brought water (or, bring ye,
   or, prevent ye) to him that was thirsty.” — Eng. Ver. Calvin’s version
   follows closely that of the Septuagint, eis sunantēsin hudōr dipsōnti
   pherete, and agrees with other ancient versions; but modern critics assign
   strong reasons for reading this verse in the preterite rather than in the
   imperative.” — Ed ^FT330 It would appear that, instead of “geminus est
   sensus,” some copies had read, “genuinus est sensus;” for the French version
   gives “Cependant l’exposition que j’ay mise en avant est plus simple;” “but
   the exposition which I have given is more simple.” — Ed ^FT331 “From the
   swords,” or, for fear (Heb. from the face.) — Eng. Ver. “From before the
   swords.” — Stock. “From the presence of swords.” — Alexander ^FT332 See
   [15]vol 1 p. 496 ^FT333 “Diesque longa videtur opus debentibus.” — Hor. Ep.
   I.21. Another reading of this passage, which gives “lenta“ instead of
   “longa,” is not less apposite to the purpose for which the quotation is
   made. “To those who perform task-work the day appears to advance slowly.”
   — Ed

   [63] {Bogus footnote}

   [64] {Bogus footnote}

   [65] {Bogus footnote}

   [66] {Bogus footnote}

   [67] {Bogus footnote}

   [68] {Bogus footnote}

   [69] {Bogus footnote}

   [70] {Bogus footnote}

   [71] {Bogus footnote}

   [72] {Bogus footnote}

   [73] {Bogus footnote}

   [74] {Bogus footnote}

   [75] {Bogus footnote}

   [76] {Bogus footnote}
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     _________________________________________________________________

   CHAPTER 22
     _________________________________________________________________

   Isaiah Chapter 22:1-25

   1. The burden of the valley of vision. What aileth thee now, that thou art
   wholly gone up to the house-tops?

   1. Onus vallis visionis. Quid tibi hic, (vel, nunc?) quia tu universa
   conscendisti super tecta?

   2. Thou that art full of stirs, a tumultuous city, a joyous city: thy slain
   men are not slain with the sword, nor dead in battle.

   2. Strepituum plena, urbs turbulenta, civitas exultans; interfecti tui non
   interfecti gladio, et non mortui in prælio.

   3. All thy rulers are fled together, they are bound by the archers: all that
   are found in thee are bound together, which have fled from far.

   3. Cuncti principes tui profugerunt parita ab arcu; vincti sunt. Omnes,
   inquam, in te reperti vincti sunt pariter, qui a longinquo fugerunt.

   4. Therefore said I, Look away from me; I will weep bitterly, labour not to
   comfort me, because of the spoiling of the daughter of my people.

   4. Propterea dixi, Desistite a me; amarus ero in fletu meo, ne contendatis
   me consolari super vastatione filiæ populi mei.

   5. For it is a day of trouble, and of treading down, and of perplexity by
   the Lord God of hosts in the valley of vision, breaking down the walls, and
   of crying to the mountains.

   5. Quoniam dies perturbationis, et conculcationis, et anxietatis Domino
   Iehovæ exercituum in valle visionis, diruenti urbem, et clamor ad montem.

   6. And Elam bare the quiver with chariots of men and horsemen, and Kir
   uncovered the shield.

   6. Atqui Elam portans pharetram in curru hominis, equitum, inquam, et Ceir
   nudans clypeum.

   7. And it shall come to pass, that thy choicest valleys shall be full of
   chariots, and the horsemen shall set themselves in array at the gate.

   7. Et fuit ut electio vallium tuarum repleta sit curribus, et equites
   instruendo instruerent ad portam.

   8. And he discovered the covering of Judah, and thou didst look in that day
   to the armour of the house of the forest.

   8. Et transtulit operimentum Iuda; et respexisti in die illa ad armaturam
   domus saltus.

   9. Ye have seen also the breaches of the city of David, that they are many;
   and ye gathered together the waters of the lower pool:

   9. Et interruptiones civitatis David vidistis, quæ multæ erant; et
   collegistis aquas piscinæ inferioris.

   10. And ye have numbered the houses of Jerusalem, and the houses have ye
   broken down to fortify the wall.

   10. Et domos Ierusalem numerastis; et domos diruistis ad muniendum murum.

   11. Ye made also a ditch between the two walls for the water of the old
   pool: but ye have not looked unto the maker thereof, neither had respect
   unto him that fashioned it long ago.

   11. Fossam quoque fecistis inter muros, aquis piscinæ veteris, et non
   respexistis ad fictorum ejus, et opificem ejus ab antiquo (vel, eminus) non
   vidistis.

   12. And in that day did the Lord God of hosts call to weeping, and to
   mourning, and to baldness, and to girding with sackcloth:

   12. Porro vocavit Dominus Iehova exercituum in die isto ad fletum et
   lamentum, ad calvitium et cincturam sacci.

   13. And behold joy and gladness, slaying oxen and killing sheep, eating
   flesh and drinking wine: let us eat and drink, for to-morrow we shall die.

   13. Et ecce gaudium et lætitia, occidere bovem, mactare ovem, edere carnes,
   et bibere vinum, comedere, inquam, et bibere; quia cras moriemur.

   14. And it was revealed in mine ears by the Lord of hosts, Surely this
   iniquity shall not be purged from you till ye die, saith the Lord God of
   hosts.

   14. Id revelatum est auribus Iehovæ exercituum, Si remittetur vobis hæc
   iniquitas, donec moriamini, dicit Dominus Iehova exercituum.

   15. Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even
   unto Shebna, which is over the house, and say,

   15. Sic dicit Dominus Iehova exercituum, Vade, ingredere ad fautorem istum,
   ad Sabna præfectum domus.

   16. What hast thou here, and whom hast thou here, that thou hast hewed thee
   out a sepulchre here, as he that heweth him out a sepulchre on high, and
   that graveth an habitation for himself in a rock?

   16. Quid tibi hic? et quis tibi hic? quod tibi hic excideris sepulchrum,
   sicut qui in excelso excidit sepulchrum suum, aut qui in rupe sculpit
   habitaculum sibi.

   17. Behold, the Lord will carry thee away with a mighty captivity, and will
   surely cover thee.

   17. Ecce Iehova traducet te traductione insigni, et operiendo operiet te.

   18. He will surely violently turn and toss thee like a ball into a large
   country: there shalt thou die, and there the chariots of thy glory shall be
   the shame of thy lord's house.

   18. Convolvendo volvet te convolutione, quasi globam in terram longinquam
   manibus; ibi morieris; et ibi currus gloriæ tuæ ignominia domus domini tui.

   19. And I will drive thee from thy station, and from thy state shall he pull
   thee down.

   19. Et propulsabo te de statione tua, et de sede tua te expellet.

   20. And it shall come to pass in that day, that I will call my servant
   Eliakim the son of Hilkiah;

   20. Et erit in die illa: vocabo servum meum Eliakim, filium Helciæ.

   21. And I will clothe him with thy robe, and strengthen him with thy girdle,
   and I will commit thy government into his hand; and he shall be a father to
   the inhabitants of Jerusalem, and to the house of Judah.

   21. Et induam eum vestibus tuis, et balteo tuo roborabo eum; et potestatem
   tuam tradam in manum ejus, et erit pater incolæ Ierusalem et domi Iuda.

   22. And the key of the house of David will I lay upon his shoulder: so he
   shall open, and none shall shut; and he shall shut, and none shall open.

   22. Et ponem clavem domus David super humerum ejus; aperiet, et nemo
   claudet; claudet, et nemo aperiet.

   23. And I will fasten him as a nail in a sure place; and he shall be for a
   glorious throne to his father's house.

   23. Et figam eum veluti clavum in loco fideli; eritque in solium gloriæ
   domui patris sui.

   24. And they shall hang upon him all the glory of his father's house, the
   offspring and the issue, all vessels of small quantity, from the vessels of
   cups, even to all the vessels of flagons.

   24. Et suspendent ab eo omnem gloriam domus patris sui, nepotes et
   pronepotes, omnia vasa minora, a vasis craterarum ad cuncta vasa melodiarum.

   25. In that day, saith the Lord of hosts, shall the nail that is fastened in
   the sure place be removed, and be cut down, and fall; and the burden that
   was upon it shall be cut off: for the Lord hath spoken it

   25. In die illa, dicit Iehova exercituum, recedet clavus fixus in loco
   fideli, frangetur et cadet, et dissipabitur onus quod fuit super ipsum; quia
   Iehova loquutus est.


   1. The burden of the valley of vision. Isaiah again prophesies against
   Judea, which he calls the valley of vision. He gives this appellation to the
   whole of Judea rather than to Jerusalem, of which he afterwards speaks; but
   now in the preface he includes the whole of Judea. He appropriately calls it
   a “valley,” for it was surrounded on all sides by mountains. It is a harsher
   view of the metaphor, which is adopted by some, that Jerusalem is called “a
   valley,” because it was thrown down from its loftiness. The reason why he
   adds the words, of vision, is plain enough. The Lord enlightened the whole
   of Judea by his word; the prophets were continually employed in it, and that
   was the reason why they called them seers. (1 Samuel 9:9.) There is also an
   implied contrast here, for valleys have less light than open plains, because
   the height of the mountains intercepts the light of the sun. Now, this
   valley, he tells us, is more highly enlightened than those countries which
   were exposed on all sides to the sun. It was by the extraordinary goodness
   of God that this happened; for he means, that it was enlightened, not by the
   rays of the sun, but by the word of God.

   Besides, the Prophet unquestionably intended to beat down that foolish
   confidence with which the Jews were puffed up, because God had distinguished
   them above others by remarkable gifts. They abused his word and prophecies,
   as if by means of them they had been protected against all danger, though
   they were disobedient and rebellious against God. He therefore declares that
   visions will not prevent God from punishing their ingratitude; and he even
   aggravates their guilt by this mark of ingratitude, that amidst such
   splendor of heavenly doctrine they still continued to stumble like the
   blind.

   What hast thou here? or, What hast thou now? He now addresses Jerusalem; not
   that this defeat affects Jerusalem alone, but because the whole country
   thought it safe to take refuge under the shadow of the sanctuary which then
   existed, and to lead the Jews to reflect, since this befell a fortified
   city, what would become of other cities which had no means of defense. He
   asks in astonishment, “What does it mean that every person leaves his house
   and flies to the house-top for the purpose of saving his life?” Among the
   Jews the form of house-tops was different from what is now customary with
   us, and hence arose that saying of Christ,

   “What you have heard in the ear proclaim on the housetops.” (Matthew 10:27.)

   When the inhabitants of Jerusalem fled to the house-tops, they left their
   houses open to be a prey to enemies, and this was a proof that they were
   exceedingly afraid. It is likewise possible that they went up to the
   house-tops for the purpose of throwing down javelins and other weapons
   against the enemies, whose arrival not only terrified them, but made them
   flee in consternation, and yet they did not escape danger.

   2. Thou that art full of noises. He means that it was exceedingly populous;
   for where great multitudes of people are brought together, noise abounds;
   and therefore, amidst so crowded a population, there was less cause of fear.
   In order to make the representation still more striking, Isaiah has
   therefore added this circumstance, that instead of being, as they ought to
   have been, walls and bulwarks to defend the city, when there was no scarcity
   of men, they ignominiously turned their backs on the enemies, and fled to
   the tops of their houses. By these words he urges the Jews more strongly to
   consider the judgment of God; for when such overwhelming fear has seized the
   hearts of men, it is certain that God has struck them with trembling; as if
   he had said, “How comes it that you have not greater firmness to resist? It
   is because God pursues and chases you.”

   These statements are taken from the writings of Moses, from which, as we
   have frequently remarked, the prophets borrow their instructions, but with
   this difference, that what Moses spoke in general terms they apply to the
   matter in hand.

   “The Lord shall cause thee to be smitten before thine enemies; thou shalt go
   out one way against them, and shalt flee seven ways before them. The Lord
   shall smite thee with madness, and blindness, and astonishment of heart.”
   (Deuteronomy 28:25, 28.)

   He reproaches the Jews for their distressed condition, and with good reason;
   for it was proper to press the accusation more closely home, that they might
   learn to ascribe to their sins and transgressions all the afflictions and
   sufferings that they endured. The Lord had promised that he would
   continually assist them; and when they are now left destitute, let them
   acknowledge that they do not deserve such assistance, and that God has cast
   them off on account of their rebelliousness. The Lord does not deceive or
   make false promises, but by their own fault those wretched persons have shut
   themselves out from his aid and favor; and this is still more strongly
   expressed by the question, What hast thou here? It means that God gave
   practical evidence that Jerusalem had been deprived of her protector and
   guardian; for this mode of expression denotes something strange and
   extraordinary.

   Thy slain men are not slain by the sword. To exhibit still more clearly the
   vengeance of God, he affirms that they who were slain there did not die
   bravely in battle. Thus he shews that all that they wanted was manly
   courage; for a timid and cowardly heart was a sure proof that they had all
   been forsaken by the Lord, by whose assistance they would have bravely and
   manfully resisted. He therefore does not mean that the defeat would be
   accompanied by shame and disgrace, but ascribes it to the wrath of God that
   they had not courage to resist; and unquestionably by this circumstance he
   beats down their foolish pride.

   3. All thy rulers are fled together. This verse has been interpreted in
   various ways. The fact is abundantly plain, but there is some difficulty
   about the words. As מ (mem) signifies before and more than, some explain
   מרחוק (mĕrāchōk) [77] to mean, “They fled before others, though they were
   situated in the most distant parts of the country, and were in greater
   danger.” Others render it, “Although they were at a great distance from
   Jerusalem, still they did not cease to flee like men who are seized with
   terror, and never stop in their flight, because they continually think that
   the enemy is at their heels.”

   But a more natural interpretation appears to me to be. They have fled from
   afar; that is, “they who have resorted to Jerusalem as a safe retreat will
   be seized by enemies and vanquished;” for Jerusalem might be regarded as the
   general protection of the whole of Judea, and therefore, when a war broke
   out, the inhabitants rushed to it from every quarter. While they looked upon
   their habitation in Jerusalem as safe, they were taken prisoners. Others
   suppose it to refer to the siege of Sennacherib. (2 Kings 18:13; 2
   Chronicles 32:1.) But I cannot be persuaded to expound the passage in this
   manner, for he speaks of the destruction of Jerusalem. When it was besieged
   by Sennacherib, the Lord immediately delivered it; none were taken or made
   prisoners, and there was no slaughter of men. These events therefore
   happened long after the death of the Prophet, and sacred history relates
   them, and informs us that in that destruction even the rulers betook
   themselves to flight; but they derived no advantage from their flight, nor
   did Jerusalem afford them any defense, for they fell into the hands of their
   enemies.

   When he expressly mentions the rulers, this shews more strongly the
   shamefulness of the transaction, for they ought to have been the first to
   expose their persons for the safety of the people. They might be viewed as
   the shields which ought to have guarded and defended the common people. So
   long as Jerusalem kept its ground and was in a prosperous condition, these
   statements might be thought incredible, for it was a very strong and
   powerfully fortified city. But they chiefly boasted of the protection of
   God, for they thought that in some way God was bound to his “Temple;” and
   their pride swelled them with the confident hope that, though all should be
   leagued against it, no power and no armies could bring it down. (Jeremiah
   7:4.) This prophecy might therefore be thought very strange, that they would
   have no courage, that they would betake themselves to flight, and that even
   in that manner they could not escape.

   4. Therefore I said. Here the Prophet, in order to affect more deeply the
   hearts of the Jews, assumes the character of a mourner, and not only so, but
   bitterly bewails the distressed condition of the Church of God. This passage
   must not be explained in the same manner as some former passages, in which
   he described the grief and sorrow of foreign nations; but he speaks of the
   fallen condition of the Church of which he is a member, and therefore he
   sincerely bewails it, and invites others by his example to join in the
   lamentation. What has befallen the Church ought to affect us in the same
   manner as if it had befallen each of us individually; for otherwise what
   would become of that passage? “The zeal of thy house hath eaten me up.”
   (Psalm 69:9.)

   I will be bitter in my weeping. [78] He does not mourn in secret, or without
   witnesses; first, because he wishes, as I have already said, to excite
   others by his example to lamentation, and not to lamentation only, but much
   more to repentance, that they may ward off the dreadful judgment of God
   against them, which was close at hand, and henceforth may refrain from
   provoking his displeasure; and secondly, because it was proper that the
   herald of God’s wrath should actually make evident that what he utters is
   not mockery.

   Because of the spoiling of the daughter of my people. That he expresses the
   feelings of his own heart may be inferred from what he now declares, that he
   is bitterly grieved “on account of the daughter of his people.” Being one of
   the family of Abraham, he thought that this distress affected his own
   condition, and intimates that he has good grounds for lamentation. By a
   customary mode of expression he calls the assembly of his people a daughter.
   Hence it ought to be observed, that whenever the Church is afflicted, the
   example of the Prophet ought to move us to be touched (sumpatheiaͅ) with
   compassion, if we are not harder than iron; for we are altogether unworthy
   of being reckoned in the number of the children of God, and added to the
   holy Church, if we do not dedicate ourselves, and all that we have, to the
   Church, in such a manner that we are not separate from it in any respect.
   Thus, when in the present day the Church is afflicted by so many and so
   various calamities, and innumerable souls are perishing, which Christ
   redeemed with his own blood, we must be barbarous and savage if we are not
   touched with any grief. And especially the ministers of the word ought to be
   moved by this feeling of grief, because, being appointed to keep watch and
   to look at a distance, they ought also to groan when they perceive the
   tokens of approaching ruin.

   The circumstance of his weeping publicly tended, as we have said, to soften
   the hearts of the people; for he had to deal with obstinate men, who could
   not easily be induced to lament. There is a passage that closely resembles
   it in Jeremiah, who bewails the miserable and wasted condition of the
   people, and says, that through grief “his heart fainteth,” [79] (Jeremiah
   4:31;) and in another passage, “O that my head were full of waters, and mine
   eyes a fountain of tears, that I might bewail the slain of my people!”
   (Jeremiah 9:1.) When the prophets saw that they labored in vain to subdue
   the obstinacy of the people, they could not avoid being altogether
   overwhelmed by grief and sorrow. They therefore endeavored, by their moving
   addresses, to soften hard hearts, that they might bend them, if it were at
   all possible, and bring them back to the right path.

   5. It is a day of trouble. He again declares that the Lord is the author of
   this calamity, and that the Jews may not gaze around in all directions, or
   wonder that their enemies prevail against them, he pronounces that they are
   fighting against God. Though this doctrine is frequently taught in
   Scripture, still it is not superfluous, and cannot be so earnestly
   inculcated as not to be forgotten when we come to practice. The consequence
   is, that we are not humbled in the presence of our Judge, and that we direct
   our eyes to outward remedies rather than to God, who alone could cure our
   distresses. He employs the word day, as is usual in Scripture, to signify an
   appointed time; for when God winks at the transgressions of men, he appears
   to make some abatement of the claims of his rank, which, however, he may be
   said to receive back again at the proper and appointed time.

   In the valley of vision. It is not without good reason that he again calls
   it “the valley of vision,” for the Jews believed that they would be
   protected against every calamitous event, because the Lord shone on them by
   the word. But having ungratefully rejected his instruction, they vainly
   trusted that it would be of avail to them; and indeed the Lord punishes the
   unbelief of men, not only out of the Church, but within the Church itself;
   and not only so, but he begins his chastisement at the Church, so that we
   must not abuse the gifts of God, or vainly glory in his name. (1 Peter
   4:17.)

   And crying to the mountain. [80] This may refer either to God or to the
   Babylonians, or even to the exiles themselves. Conquerors raise a cry for
   the sake of increasing terror, and the vanquished either utter what is
   fitted to awaken compassion, or give vent to their grief by lamentation. The
   singular number may be taken for the plural, or rather it denotes that part
   of the city in which the temple was situated. Both meanings will agree well
   with the context, and it makes little difference whether we say that the
   enemies cried to Mount Zion, in order to encourage each other, or that,
   while they were destroying and plundering the city, a cry was heard in the
   neighboring mountains, or that the citizens themselves caused their
   lamentations to resound to the mountains which surrounded the plain of
   Judea. [81]

   6. But Elam carrying the quiver. Here commentators think that the discourse
   proceeds without any interruption, and that he makes known to the Jews the
   same judgment which he formerly proclaimed. But when I examine the whole
   matter more closely, I am constrained to differ from them. I think that the
   Prophet reproaches the Jews for their obstinacy and rebellion, because,
   though the Lord had chastised them, they did not repent, and that he relates
   the history of a past transaction, in order to remind them how utterly they
   had failed to derive advantage from the Lord’s chastisements. Such then is
   the manner in which these statements ought to be separated from what came
   before. First, he foretold those things which would come on the Jews, and
   now he shews how justly they are punished, and how richly they deserve those
   sharp chastisements which the Lord inflicts on them; for the Lord had
   formerly called them to repentance, not only by words, but by deeds, and yet
   no reformation of life followed, though their riches were exhausted, and the
   kingdom weakened, but they obstinately persisted in their wickedness.
   Nothing therefore remained but that the Lord should miserably destroy them,
   since they were obstinate and refractory.

   The copulative ו (vau) I have translated But, which is the meaning that it
   frequently bears. Those who think that the Prophet threatens for a future
   period, preserve its ordinary meaning, as if the Prophet, after having
   mentioned God, named the executioners of his vengeance. But I have already
   given the exposition which I prefer, and the context will make it still more
   clear, that I had good reasons for being of that opinion.

   When he speaks of the “Elamites” and the “Cyrenaeans,” this applies better,
   I think, to the Assyrians than to the Babylonians; for although those
   nations had never make war against the Jews by troops under their own
   command, yet it is probable that they were in the pay of the Assyrian king,
   and that they formed part of his army while he was besieging Jerusalem. We
   have already remarked that, taking a part for the whole, by the “Elamites”
   are meant the eastern nations.

   And Kir making bare the shield [82] By Kir he undoubtedly means the
   inhabitants of Cyrenaica. [83] Because they were (peltastai) shieldsmen, he
   says that they “laid bare the shield;” for when they enter the field of
   battle, they draw the shields out of their sheaths.

   7. And the choice of the valleys [84] was full of chariots. I do not find
   fault with the translation given by some interpreters, “in a chariot of
   horsemen,” but I have chosen rather to translate literally the words of the
   Prophet; for I think that he means “a military chariot.” At that time they
   made use of two kinds of chariots, one for carrying baggage, and another for
   the field of battle. Here he means those chariots in which the horsemen
   rode.

   Had it been a threatening, it would have been proper to translate it in the
   future tense, “And it shall be;” but as the words which immediately follow
   are in the past tense, and as there is reason to believe that the Prophet is
   relating events which have already taken place, I have not hesitated to make
   this beginning agree with what follows. “The choice of the valleys” means
   “the choicest valleys.” He reminds the Jews of those straits to which they
   were reduced when the enemies were at their gates. They ought at that time
   to have sought help from God; but those wretched people became more strongly
   alienated from God, and more shamefully manifested their rebellion, which
   shewed them to be men utterly abandoned, and therefore he reproaches them
   with this hardened obstinacy.

   8. And he took away the covering of Judah. He shews in what distress of mind
   the Jews were when they were so closely besieged. Some refer this verb to
   God, and others to the enemy; but I rather think it ought to be taken
   indefinitely, for by a mode of expression frequently used in the Hebrew
   language, “he took away,” means that “the covering of Judah was taken
   away.” By the word covering almost all think that either the Temple or God
   himself is meant, in whose name the Jews falsely boasted. But I interpret it
   more simply as denoting the armory, in which, as a secret place, they kept
   the instruments of war. He calls it a “covering,” because they were not
   exposed to public view, but were concealed in a more sacred place. In short,
   he describes what commonly happens in a season of great alarm, because at
   such a time men run to arms, and the instruments of war, which had been
   formerly concealed, are brought forward.

   And thou didst look in that day to the armory of the house of the forest.
   This latter clause agrees with what has been remarked, that they sought out,
   on such an occasion, every place which contained the means of arming
   themselves for a case of extreme urgency, the instruments of war having lain
   long concealed during peace. Sacred history informs us, that this “house of
   the forest” was built by Solomon, in order to contain the armory of the
   whole kingdom. [85] (1 Kings 7:2.) The change of person, thou didst look,
   does not obscure the meaning, but rather confirms what I have already
   remarked, that the Prophet relates how eagerly the Jews at that time made
   every preparation for defending the city.

   9. And you have seen the breaches. He proceeds with his narrative, for
   during prosperity and peace no one cares about bulwarks or instruments of
   war. It is necessity alone that arouses men and makes them active; peace and
   quietness make us indolent and cowardly. So long as they thought that they
   were far from danger, they disregarded the breaches of the wall; but when a
   report of war arose, they began to be anxious about them, and to make
   arrangements for preventing the entrance of the enemy.

   Of the city of David. By “the city of David,” he means the interior part of
   the city; for, like many other cities which we see, the city was divided
   into two parts. The whole of Jerusalem was surrounded by walls and ramparts;
   but the interior part was more strongly fortified, and was called “the city
   of David.” The Temple was afterwards fortified, in consequence of which the
   city might be said to consist of three parts. Isaiah means that the Jews had
   nearly despaired as to the safety of the whole city, when they withdrew to
   the inmost and best fortified part of it; and indeed it is evident from
   sacred history, that everything was in a desperate condition. Hence also we
   may infer, that the prophecies were not collected in a regular order, and
   that those who drew them up in one volume paid no attention to the
   arrangement of dates.

   The waters of the lower pool. He adds, that water was collected for
   necessary purposes, that the besieged might not be in want of it, and that
   the pool served for cisterns.

   10. And you numbered the houses of Jerusalem. He means that the city was
   closely examined on all sides, that there might not be a house or building
   which was not defended. Others think that the houses were numbered, that
   they might have a supply of watchmen. But the former interpretation is
   preferable, and is confirmed by what the Prophet afterwards adds, that the
   houses were thrown down for the purpose of rebuilding the walls of the city.
   This is commonly neglected in the time of peace, and the houses of private
   individuals are often built on the very walls, and, on that account, must be
   thrown down in the time of war, to supply the means of fighting and of
   repelling the enemy, and also lest, by means of houses so near the wall,
   secret communications with the enemy should be maintained.

   11. You made also a ditch. The first clause of this verse relates to the
   former subjects; for he means that they were reduced to the last necessity,
   and that the great approaching danger struck them with terror, so that they
   adopted every method in their power for defending themselves against the
   enemy.

   And you have not looked to its maker. This second clause reproves them for
   carelessness, because they had given their whole attention to earthly
   assistance, and had neglected that which is of the greatest importance.
   Instead of resorting first of all to God, as they ought to have done, they
   forgot and despised him, and directed their attention to ramparts, and
   ditches, and walls, and other preparations of war; but their highest defense
   was in God. What I said at first is now more evident, that the Prophet does
   not foretell the destruction of the Jews, but declares what they have
   experienced, in order to shew how justly the Lord was angry with them,
   because they could not be amended or reformed by any chastisement. The
   alarming dangers to which they were exposed ought to have warned them
   against their impiety and contempt of God; but those dangers have made them
   still more obstinate. Though there is hardly any person so obstinate as not
   to be induced by adversity, and especially by imminent dangers, to bethink
   himself, and to consider if they have justly befallen him, if he has
   offended God and provoked his wrath against himself; yet the Prophet says,
   that there was not one of the Jews who remembered God in the midst of such
   distresses, and that therefore God justly ceased to take any concern about
   them.

   Hence infer that it is a token of extreme and desperate wickedness, when
   men, after having received chastisements or afflictions, are not made
   better. We ought, first, to follow God and to render to him cheerful
   obedience; and secondly, when we have been practically warned and chastised,
   we ought to repent. And if stripes do us no good, what remains but that the
   Lord shall increase and double the strokes, and cause us to feel them
   heavier and heavier till we are hurled down to destruction? For it is vain
   to apply remedies to a desperate and incurable disease. This doctrine is
   highly applicable to our own times, in which so many strokes and afflictions
   urge us to repentance. Since there is no repentance, what remains but that
   the Lord shall try to the very utmost what can be done until he destroy us
   altogether?

   To its maker. By these words he indirectly acknowledges that God does not
   blame our eagerness to repel the enemy and to guard against dangers; but
   that he blames the vain confidence which we place in outward defences. We
   ought to have begun with God; and when we disregard him, and resort to
   swords and spears, to bulwarks and fortifications, our excessive eagerness
   is justly condemned as treason. Let us therefore learn to flee to God in
   imminent dangers, and to betake ourselves, with our whole heart, to the sure
   refuge of his name. (Proverbs 18:10.) When this has been done, it will be
   lawful for us to use the remedies which he puts into our hand; but all will
   end in our ruin if we do not first commit our safety to his protection.

   He calls God the maker and fashioner of Jerusalem, because there he had his
   dwelling, and wished that men should call upon him. (1 Kings 9:3.) As
   Jerusalem was a lively image of the Church, this title belongs also to us,
   for in a peculiar manner God is called the Builder of the Church. (Psalm
   132:13, 14.) Though this may relate to the creation of the whole world, yet
   the second creation, by which he raises up from death, (Ephesians 2:1,)
   regenerates, and sanctifies us, (Psalms 110:3,) is peculiar to the elect,
   the rest have no share in it. This title does not express a sudden but a
   continual act, for the Church was not at once created that it might
   afterwards be forsaken, but the Lord preserves and defends it to the last.
   “Thou wilt not despise the work of thy hands,” says the Psalmist. (Psalms
   138:8.) And Paul says,

   “He who hath begun a good work in you will perform it till the day of
   Christ.” (Philippians 1:6.)

   This title contains astonishing consolation, for if God is the maker, we
   have no reason to fear if we depend on his power and goodness. But we cannot
   look to him unless we are endued with true humility and confidence, so that,
   being divested of all haughtiness and reduced to nothing, we ascribe the
   glory to him alone. This cannot be, unless we can also trust that our
   salvation is in his hand, and are fully convinced that we shall never
   perish, even though we be surrounded by a thousand deaths. It was an
   aggravation of their baseness, that the Lord’s election of that city, which
   had been established by so many proofs, could not arouse the Jews to rely on
   the protection of God. As if he had said, What madness is it to think of
   defending the city when you despise him who made it!

   From a distance, or long ago. The Hebrew word denotes either distance of
   place or length of time. If we refer it to place, the meaning will be, that
   the Jews are doubly ungrateful, because they have not beheld the Lord even
   at a distance. Here it ought to be observed, that we ought to look to God
   not only when he is near, but also when he appears to be at a very great
   distance from us. Now, we think that he is absent, when we do not perceive
   his present aid, and when he does not instantly supply our wants. In short,
   he shews what is the nature of true hope; for it is a carnal and gross
   looking at God, when we do not perceive his providence unless by visible
   favor, since we ought to ascend above the heavens themselves. Strictly and
   truly, no doubt, the Lord is always present, but he is said to be distant
   and absent with respect to us. This must be understood therefore to refer to
   our senses, and not to the fact itself; and therefore, although he appear to
   be at a distance during those calamities which the Church endures, still we
   ought to elevate our minds towards him, and arouse our hearts, and shake off
   our indolence, that we may call on him.

   But the other meaning is equally admissible, that they did not look to God
   who created his Church, not yesterday or lately, but long ago, and who had
   proved himself to be her Maker during many ages. He is therefore called the
   ancient Maker of his Church, because if the Jews will apply their thoughts
   and careful search to the long succession of ages, they will perceive that
   he is the perpetual preserver of his workmanship; and this makes their
   ingratitude the less excusable.

   12. And the Lord of hosts called. The wicked obstinacy of the people is
   exhibited by the Prophet with additional aggravations. What left them
   altogether without excuse was the fact, that while they were exposed to so
   great dangers, they despised the godly remonstrances of the prophets, and
   rejected the grace of God, when he wished to heal and restore them. It is a
   proof of consummate depravity, when men have so completely laid aside all
   feeling that they fearlessly despise both instruction and chastisements, and
   obstinately “kick against the pricks,” (Acts 9:5,) and this makes it evident
   that they have been “given over to a reprobate mind.” (Romans 1:28.)

   When he says, that “the Lord called” them, this may be explained in two
   ways; for although the Lord does not speak, still he calls loudly enough by
   stripes and chastisements. Let it be supposed that we are destitute of all
   Scripture, of prophets, teachers, and advisers, still he instructs us by
   distresses and afflictions, so that we may state, in a few words, that every
   chastisement is a call to repentance. But, unquestionably, the Prophet
   intended to express something more, namely, that in despising godly
   warnings, they did not scruple to treat with scorn God’s fatherly
   invitation.

   In that day. There is great weight also in mentioning the day of affliction,
   when danger threatened them, for they were admonished at the same time by
   the word and by strokes. The signs of God’s anger were visible, the prophets
   uttered incessant cries, and still they became no better.

   To baldness and girding with sackcloth. When he mentions sackcloth and
   baldness, [86] he employs the signs themselves to describe repentance; for
   repentance does not consist in sackcloth or haircloth, [87] or anything
   outward, but has its place in the heart. Those who sincerely repent are
   displeased with themselves, hate sin, and are affected with such a deep
   feeling of grief, that they abhor themselves and their past life; but as
   this cannot be done without, at the same time, making itself known by
   confession before men, on this account he describes the outward signs by
   which we give evidence of our conversion. Now, these things were at that
   time cast away among the Jews, when they made public declarations of
   repentance. The Prophet therefore means that they were called to repentance,
   to humble themselves before God, and to exhibit the evidences of repentance
   before men. Of themselves, indeed, the signs would not be sufficient, for
   repentance begins at the heart; and Joel gives warning to that effect,

   “Rend your hearts, and not your garments.” (Joel 2:13.)

   Not that he wished signs to be laid aside, but he shewed that they are not
   sufficient, and that of themselves they are not acceptable to God.

   Hence infer what is our duty, when the tokens of God’s anger are visible to
   us. We ought to declare publicly our repentance, not only before God, but
   also before men. The outward ceremonies, indeed, are of little consequence,
   and we are not commanded to wear sackcloth or to pull out our hair; but we
   must practice honestly and sincerely what is actually meant by these signs,
   disapprobation and confession of our guilt, humility of the heart, and
   reformation of the life. If we do not confess that we are guilty, and that
   we deserve punishment, we shall not return to a state of favor with God. In
   short, as culprits allow their beards to grow, and wear tattered clothes, in
   order to affect the hearts of the judges, so we ought to betake ourselves as
   suppliants to the mercy of God, and make a public declaration of our
   repentance.

   But here we ought also to observe the usefulness of outward signs of
   repentance; for they serve as spurs to prompt us more to know and abhor sin.
   In this way, so far as they are spurs, they may be called causes of
   repentance; and so far as they are evidences, they may be called effects.
   They are causes, because the marks of our guilt, which we carry about us,
   excite us the more to acknowledge ourselves to be sinners and guilty; and
   they are effects, because, if they were not preceded by repentance, we would
   never be induced to perform them sincerely.

   13. And, behold, joy and gladness. The Prophet does not here find fault with
   joy viewed in itself; for we see that Paul exhorts the godly to true joy,
   the “joy” which is “in the Lord,” (Philippians 4:4;) but now he censures the
   joy which is opposite to that sadness which commonly springs from
   repentance, of which Paul also speaks. (2 Corinthians 7:10.) No man can be
   under the influence of repentance and of a sincere feeling of the wrath of
   God, without being led, by the grief which accompanies it, willingly to
   afflict himself. The joy which is opposite to this grief is therefore
   sinful, because it proceeds from brutish indifference, and is justly blamed,
   since the Lord curses it. (Luke 6:25.)

   Slaying oxen and killing sheep. From what has been said, it is easy to see
   the reason why he censures them for “slaying oxen and killing sheep.” These
   things are not in themselves sinful, and are not displeasing to God; but as
   fasting is a part of a solemn declaration of repentance, which we make
   before men, so to slay cattle for feasting, when we ought to fast, is a
   proof of obstinacy and contempt of God; for in this way men despise God’s
   threatenings, and encourage themselves in their crimes.

   Such is the statement which Isaiah intended to make in general terms. But it
   is absurd in the Papists to think of drawing from it an approbation of
   abstinence from eating flesh. Why do they not also include what the Apostle
   adds about wine? They are so far from abstaining from the use of wine, that
   they freely indulge in drinking it, as a compensation for the want of flesh.
   But let us pass over these absurdities. Isaiah does not absolutely condemn
   the use of flesh or the drinking of wine, but he condemns the luxury and
   wantonness by which men are hardened in such a manner that they obstinately
   set aside God’s threatenings, and treat as false all that the prophets tell
   them.

   This ought to be carefully observed, for we do not always wear sackcloth and
   ashes; but we cannot have true repentance without making it manifest by the
   fruits which it must unavoidably produce. In short, as he had described
   repentance by its signs, so he marks out obstinacy by its signs; for as by
   fasting and other outward acts we testify our repentance, so by feasting and
   luxury we give proofs of an obstinate heart, and thus provoke more the wrath
   of God, in a similar manner to what we read about the days of Noah. (Genesis
   6:5; Matthew 24:38, 39; Luke 17:27.) After having described intemperance and
   luxury in general terms, he particularly mentions eating and drinking, in
   which the Jews indulged to such an extent as if they had been able, in some
   measure, to combat the wrath of God, and to obliterate the remembrance of
   his threatening.

   For to-morrow we shall die. This clause shews plainly enough why the Prophet
   complained so loudly about eating flesh and drinking wine. It was because
   all the threatenings uttered by the prophets were turned by them into a
   subject of jesting and laughter. It is supposed that Paul quotes this
   passage, when, in writing to the Corinthians, he uses nearly the same words.
   (1 Corinthians 15:32.) But I am of a different opinion; for he quotes the
   opinion of the Epicureans, who lived for the passing day, and gave
   themselves no concern about eternal life, and therefore thought that they
   should follow their natural disposition, and enjoy pleasures as long as life
   lasted. Isaiah, on the other hand, relates here the speeches of wicked men,
   who obstinately ridiculed the threatenings of the prophets, and could not
   patiently endure to be told about chastisements, banishment, slaughter, and
   ruin. They employed the words of the prophets, and in the midst of their
   feasting and revelry, turned them into ridicule, saying, in a boasting
   strain, “To-morrow we shall die. If the prophets tell us that our
   destruction is at hand, let us pass the present day, at least, in
   cheerfulness and mirth.”

   Thus, obstinate minds cannot be struck with any terror, but, on the
   contrary, mock at God and the prophets, and give themselves up more freely
   to licentiousness. It certainly was frightful madness when, through
   indignation and wrath, they quoted with bitter irony the words which not
   only ought to have affected their minds, but ought to have shaken heaven and
   earth. Would that there were not instances of the same kind in the present
   day! For whenever God threatens, the greater part of men either vomit out
   their bitterness, or sneeringly ridicule everything that has proceeded from
   God’s holy mouth.

   14. This is revealed. [88] As if he had said, “Do you think that you can
   escape punishment for your wantonness, when God calls you to repentance?” It
   might be thought that here the Prophet says nothing that is new; for
   undoubtedly all things are known to God. But he adds this for the purpose of
   shaking off the indolence of men, who never would rise so fiercely against
   God, if they did not think that they could deceive him; for whosoever knows
   that God is his witness, must also acknowledge that God is his judge. Hence
   it follows that wicked men, in their wantonness, rob God of his power; and
   therefore it is not without reason that they are summoned to his tribunal,
   that they may know that they must render an account to him.

   If this iniquity shall be forgiven you till you die. He adds a dreadful
   threatening, that this wickedness shall never be forgiven. In the Hebrew
   language, the conditional particle, if, contains a denial, as if the Lord
   had said, “Do not think that I am true, or that I have any divine
   perfections, if I do not take vengeance on so great wickedness.” The reason
   why the Jews, in their oaths, reserve something which is not expressed, is
   to accustom us to deeper reverence in this matter; for we entreat God to be
   our Judge and avenger if we speak falsely, and therefore we ought to
   restrain ourselves, so as not to make oaths at random. Here Isaiah states
   generally, that nothing is so displeasing to God as impenitence, by which,
   as Paul says, (Romans 2:5,) we “heap up for ourselves the treasures of
   God’s wrath,” and shut out all hope of pardon.

   15. Thus saith the Lord. This is a special prediction against a single
   individual; for, having spoken of the whole nation, he turns to Shebna, whom
   he will afterwards mention. (Isaiah 37:2.) To this person the Prophet gives
   two titles, that of “scribe” or “chancellor,” and that of “steward of the
   house,” for while in this passage he calls him “steward,” in the
   thirty-seventh chapter he calls him “scribe.” This has led some to think
   that, at the time of this prediction, he had resigned his office as steward,
   and that Eliakim was put in his room. But this is uncertain, though the
   words of the Prophet, in reference to Shebna himself, lead us to conclude
   that he cherished wicked envy, which led him to attempt to degrade Eliakim
   from his rank. Nor is it improbable that this prediction was uttered, when
   Sennacherib’s army was discomfited, and Jerusalem was saved in a miraculous
   manner. (2 Kings 19:35; Isaiah 37:36.) During the interval, many things
   might have happened which are now unknown to us; and it is not improbable
   that this treacherous scoundrel, having obtained the highest authority, made
   an unjust use of it to the injury of Eliakim. It is evident, from the
   history of the Book of Kings, that Shebna was a “scribe” or “secretary,” and
   one of high rank, such as we now call chancellor.

   There is greater difficulty about the word סכן, (sōchēn.) Some think that it
   means “treasurer,” because סכן (sāchăn) signifies to store up; but, as he
   elsewhere calls him “chancellor,” I think it is not probable that he was
   treasurer. Besides, the Prophet shews plainly enough that his office as
   governor was such as allowed others to have scarcely any share of authority
   along with him. Such a rank could not belong to a treasurer, and therefore I
   think that the Prophet means something else. As סכן (sāchăn) sometimes
   signifies “to abet,” and “to foment,” סכן (sōchēn) may here mean “an
   abettor,” or, as we commonly say, “an accomplice.” It is certain that this
   Shebna had communications with the enemy, and was a cunning and deceitful
   person; for he cherished a concealed friendship with the Egyptians and
   Assyrians, and held treacherous communications with them, so as to provide
   for his own safety in any event that might arise, and to maintain his
   authority.

   Others think that סכן (sōchēn) is a word denoting the country to which he
   belonged, and that he was called a Sochnite from the city of which he was a
   native; for he is said to have been an Egyptian. I certainly do not reject
   that opinion, but I prefer the former; for he abetted both sides, and
   thought that, by his cunning, he would be preserved, even though everything
   should be turned upside down.

   The particle הזה, (hăzzēh,) this, is evidently added in contempt. It is as
   if he had said, “That cunning man, ready for all shifts, (panourgos,) who
   abets various parties, who curries favor on all sides.” In this sense סכן
   (sōchēn) is used (1 Kings 1:2) when it relates to a maid who was about to be
   brought to the aged king in order to cherish him. Yet, if it be thought
   preferable to understand it as meaning a hurtful and injurious person, I do
   not object, for the word signifies also “to impoverish.”

   16. What hast thou here? Shebna had built a sepulcher at Jerusalem, as if he
   were to live there continually, and to die there. The Prophet therefore asks
   why he built a splendid and costly sepulcher in a lofty and conspicuous
   place, as is commonly done by those who wish to perpetuate the memory of
   their name in the world. He appears to glance at the ambition of a foreigner
   and a stranger in longing to be so magnificently buried out of his country,
   and yet eagerly joining with enemies for the destruction of Judea. What
   could have been more foolish than to erect a monument in that country for
   whose ruin he was plotting? And therefore he adds —

   17. Behold, the Lord will carry thee away. As if he had said, “Thou shalt be
   cast out of that place into a distant country, where thou shalt die
   ignominiously.” גבר (gĕbĕr) is commonly translated as in the genitive case;
   that is, “with the casting out of a man thou shalt be cast out.” Again, גבר
   (gĕbĕr) denotes not an ordinary man, but a strong and brave man, and thus it
   comes to mean, “with a mighty and powerful casting out.” Others render it in
   the vocative case, “O man!” as if he were addressing Shebna in mockery, “O
   illustrious man, who so proudly vauntest of thy greatness, who thinkest that
   thou art some hero!” But the former reading will be more appropriate. Yet
   here also commentators disagree; for, besides the exposition which I have
   mentioned, another is brought forward, that men will be carried to a greater
   distance than women. But I rather think that he alludes to the pride of
   Shebna, who had built so splendid a sepulcher, in order that his memory,
   like that of some distinguished man, might be handed down to posterity.
   “Thou wishest to be renowned after thy death: I will ennoble thee in a
   different manner. By a remarkable transportation will I remove thee to a
   foreign and distant country, where thou shalt be buried in an extraordinary
   manner.”

   First, on the word סכן (sōchēn) it is proper to remark how much God is
   displeased with a false and deceitful heart; for there is nothing which God
   more earnestly recommends to us than simplicity. He is called a ruler,
   because, being placed above others, he was likely to be dazzled by the
   luster of his present greatness, as happens to those who, elated and puffed
   up by their success, dread no adversity, as if they had been placed beyond
   the reach of all danger. The Lord threatens that he will be the judge of
   such persons. Here it also deserves notice, that Isaiah could not, without
   making himself the object of strong dislike, utter this prediction,
   especially when addressed to a man of such an elevated station and so
   haughty; and yet he must not refuse this office, but must approach and
   threaten this man, as God had commanded him.

   As to the sepulcher, we know that solicitude about burying the dead is not
   wholly condemned; for although “the want of burial,” as one remarks, “is of
   little importance, yet the desire of being buried is natural to man, and
   ought not to be entirely disregarded.” He does not blame him, therefore, for
   wishing to be buried, but for his ambition in building a tomb, by which he
   shewed his eagerness to obtain vain and empty renown. But there is another
   circumstance connected with Shebna that must be observed; for, having wished
   to deliver the city into the hands of the Assyrians by treachery, he thought
   that he would reign permanently. He hoped that the Assyrians, if they were
   successful, would bestow on him the government of the kingdom as the reward
   of his treachery, and that, if they were defeated, he would permanently
   retain his rank and authority.

   But this will appear more clearly from the words themselves, What hast thou
   here? He was a foreigner, and as such he could honestly become united to the
   people of God; but, being a traitor and a foreigner, he had no right to that
   city or country which the Lord had specially assigned to his own people.
   Isaiah therefore asks, “Of what country art thou? Though thou hast no
   connection with the people of God by blood or relationship, dost thou wish
   not only to reign in this country during thy life, but to procure for
   thyself a settled abode in it after thou art dead? Wilt thou betray us to
   the Assyrians, and drive out the actual possessors, that thou, who art a
   foreigner, mayest enjoy that country, of which not even an inch belongs to
   thee?”

   Hence infer that God is highly displeased with that ambition by which men
   endeavor to obtain undying renown in the world, instead of being satisfied
   with those honors which they enjoy during their life. They wish to be
   applauded after death, and in some measure to live in the mouth of men; and
   although death sets aside everything, they foolishly hope that their name
   will last through all ages. But God punishes their haughtiness and
   presumption, and causes those things which they wished to be the records of
   their glory to become their disgrace and shame. Either their memory is
   abhorred, so that men cannot see or hear anything connected with them
   without utter loathing, or he does not even permit them to be laid in their
   graves, but sends them to gibbets and to ravens, of which we read many
   instances in history, (Esther 7:10,) and we have seen not a few in our own
   times.

   Whenever I read this passage, I am forcibly reminded of a similar instance,
   resembling it indeed more closely than any other, that of Thomas More, who
   held the same office as Shebna; for it is well known that he was Lord
   Chancellor to the king of England. Having been a very bitter enemy of the
   gospel, and having persecuted good men by fire and sword, he wished that on
   this account his reputation should be extensive, and his wickedness and
   cruelty permanently recorded. He therefore ordered the praises of his virtue
   to be inscribed on a tomb which he had caused to be built with great cost
   and splendor, and sent his epitaph, which he had drawn up, to Basle, to
   Erasmus, along with a palfrey which he gave him as a present, to get it
   printed. He was so desirous of renown, that he wished to obtain during his
   life the reputation and praises which he hoped to enjoy after his death.
   Among other applauses the most conspicuous was, that he had been a very
   great persecutor of the Lutherans, that is, of the godly. [89] What
   happened? He was accused of treason, condemned, and beheaded; and thus he
   had a gibbet for his tomb. Do we ask more manifest judgments of God, by
   which he punishes the pride, the unbounded eagerness for renown, and the
   blasphemous vaunting, of wicked men? In this inveterate enemy of the people
   of God, not less than in Shebna, we ought undoubtedly to acknowledge and
   adore God’s overruling providence.

   Another circumstance worthy of notice is, that this Shebna was a foreigner.
   Thus, all the tyrants and enemies of the people of God, though they be
   foreigners, would wish to cast out the actual lords of the soil, that they
   alone might possess the land; but at length the Lord drives them out, and
   strips them of all possession, so that they do not even continue to have a
   tomb. [90] There are innumerable instances in history. True, this does not
   always happen; but the instances which the Lord holds out to us, ought to
   lead our thoughts farther to consider his judgments against tyrants and
   wicked men, who wished to be applauded and celebrated, but are distinguished
   by some remarkable kind of death, so that their infamy becomes universally
   known. Thus, the renown of that sepulcher which Shebna had built is
   indirectly contrasted with the ignominy which quickly followed it.

   18. Turning he will turn thee. [91] Isaiah continues the same discourse, in
   which he ridiculed the pride of Shebna, who had bestowed so much cost on
   building a sepulcher. This statement is connected with the first clause of
   the former verse; for, as he formerly said “He will remove thee by an
   extraordinary removal,” so he now says, “He will toss thee as a ball into an
   open plain.” By this comparison he means that nothing will prevent the Lord
   from casting him out into a distant country, though he thinks that his power
   is firmly established; and since he had been so careful about his sepulcher,
   and had given orders about it, as if he had been certain as to his death,
   Isaiah declares that he will not die in Jerusalem, but in a foreign country,
   to which he shall be banished.

   The chariot of thy glory. Under the word chariot he includes all the fame
   and rank of Shebna; as if he had said that disgrace would be his reputation
   among foreigners. Thus, the Lord ridicules the mad ambition of those who
   look at nothing but the world, and who judge of their happiness by the glory
   of fading and transitory objects.

   The shame of thy lord’s house. He calls it “the shame of” the royal
   “house,” either because he had polluted that holy place which might be
   regarded as the sanctuary of the Lord, or because Hezekiah had judged ill in
   elevating him to that station. That the mask of his high rank might not
   screen him from this prediction, the Prophet expressly states, that the
   office which he holds aggravates his guilt and renders him more detestable.
   Let princes, therefore, if they do not wish to expose themselves and their
   houses to reproaches, learn to act with judgment in appointing men to hold
   office.

   19. And I will cast thee out. He says nothing new, but concludes the former
   prediction. Though in the next verse he will again mention Shebna, yet now
   he gives a brief summary of what has been already said. Shebna thought that
   he had a fixed abode in Jerusalem, so that, whatever might happen, he
   thought that he could not be driven or removed from it. But the Lord
   threatens that he will cast him out, and will banish him to a distant
   country. Thus, the Lord frequently overturns the thoughts of the wicked,
   (Psalm 33:10,) who, relying on their cunning and dexterity, toss about
   public affairs according to their own pleasure. The change of person shews
   that the Prophet speaks sometimes in his own name, and sometimes in the name
   of God.

   20. And it shall come to pass in that day. It is uncertain at what time
   Eliakim was substituted in the room of Shebna; for we shall see, in the
   thirty-seventh chapter, that Eliakim was steward of the king’s house when
   Shebna was chancellor. Whether or not any change took place during the
   interval cannot with certainty be affirmed; yet it is probable, as I lately
   hinted, that through the stratagems of this wicked man, Eliakim was
   afterwards driven from his office, and that Shebna, after having triumphed,
   was punished for his frauds which had been detected, and, having been driven
   or banished from Judea, fled to the Assyrians, and there received the reward
   of his treachery. In like manner does it frequently happen to traitors, who,
   when they cannot fulfill their engagements, are hated and abhorred by those
   whom they have deceived; for, having been bold and rash in promising, they
   must be discovered to be false and treacherous.

   The Jews allege that at last he was torn in pieces on account of his
   treachery, but no history supports that statement. Leaving that matter
   doubtful, it is certain that he was cast out or banished, and that he ended
   his days in a foreign country, and not at Jerusalem. It is probable that,
   after his banishment, Eliakim was again placed in his room.

   I will call. It is certain that all princes and magistrates are called by
   the Lord, even though they be wicked and ungodly; for “all authority is from
   God,” as Paul affirms. (Romans 13:1.) But here the Prophet speaks of a
   peculiar calling, by which the Lord manifests his goodness towards his
   people, when he appoints such persons to be his servants, that it may be
   known that God governs by them; and they, on the other hand, are well aware
   of the purpose for which they have been appointed by God, and faithfully
   discharge the office assigned to them. Shebna had indeed been called for a
   time, but it was that he might be God’s scourge; for nothing was farther
   from his thoughts than to obey God. Eliakim was a different kind of person;
   for he acknowledged himself to be a servant of God, and obeyed the holy
   calling.

   I will call, means, therefore, “I will give a sign to my servant, that he
   may know that it is I who have raised him to that honorable rank.” There is
   in this case a peculiar relation between the master and the servant, which
   does not apply to ungodly men when they obey their own inclination and
   wicked passions; but this man acknowledged the Lord and sincerely obeyed
   him. Lastly, this mark distinguishes the true servant of God from a wicked
   and hypocritical person, who had risen to honor by wicked practices.

   21. And I will clothe him. He now explains more fully what he had briefly
   noticed in the former verse, that it was only by the purpose of God that
   Shebna was deposed, in order that Eliakim might succeed him. It is true,
   indeed, that all the changes that happen in the world are directed by the
   providence of God; for he “girds kings with a girdle,” as we are told in the
   book of Job, “and ungirds them, according to his pleasure.” (Job 12:18.) A
   witty saying was at one time current about the Roman emperors, “that they
   were theatrical kings;” because, as players, who perform their parts in the
   theater, no sooner have laid aside the rank of a king, than they presently
   become poor mechanics; so the emperors, after having been thrown down from
   their lofty station, were speedily hurried to a disgraceful punishment. And
   yet it is certain that those insurrections did not take place by chance, or
   merely through the designs of men, or by military forces, but by the purpose
   of God, which directed the whole. But the Prophet declares, that there is
   this peculiarity in the case of Shebna, that his deposition will be a clear
   proof of the vengeance of God, and that the restoration of Eliakim will be
   regarded as a lawful form of government.

   With thy robes and with thy girdle. By the robes and girdle are meant the
   badges of the magistrates’ office. The girdle was an emblem of royalty, and
   the chief magistrates undoubtedly wore it as an honorable distinction. At
   Rome, also, the prætors wore this badge. Job says, that God ungirds kings
   when he deprives them of their royal rank. (Job 12:18.) These things were
   foretold by the Prophet, that all might not only see clearly in this
   instance the providence of God, and acknowledge his purpose, but might
   perceive that this wicked man, who had raised himself improperly and by
   unlawful methods, was justly deposed.

   He shall be Father. Wicked magistrates are indeed appointed by God, but it
   is in his anger, and because we do not deserve to be placed under his
   government. He gives a loose rein to tyrants and wicked men, in order to
   punish our ingratitude, as if he had forsaken or ceased to govern us. But
   when good magistrates rule, we see God, as it were, near us, and governing
   us by means of those whom he hath appointed. The Prophet means that Eliakim
   will perform the part of a father, because he has been endued with the
   Spirit of God. At the same time he reminds all godly persons that they will
   have good reasons for wishing the government of Eliakim, because it tends to
   the general advantage of the Church.

   By the appellation father, he shews what is the duty of a good magistrate.
   The same thing has been taught by heathen writers, that “a good king holds
   the place of a father;” and when they wished to flatter those who crushed
   the commonwealth by the exercise of tyranny, nature suggested to them to
   call the tyrants by the honorable title of “fathers of their country.” In
   like manner, philosophers, when they say that a family is the picture of a
   kingdom, shew that a king ought to hold the place of a father. This is also
   proved by the ancient titles given to kings, such as “Abimelech,” (Genesis
   20:2, 8,) that is, “my father the king,” and others of the same kind, which
   shew that royal authority cannot be separated from the feelings of a father.
   Those who wish to be regarded as lawful princes, and to prove that they are
   God’s servants, must therefore shew that they are fathers to their people.

   22. And the key of the house of David. [92] This expression is metaphorical,
   and we need not spend much time, as some do, in drawing from it an
   allegorical meaning; for it is taken from an ordinary custom of men. The
   keys of the house are delivered to those who are appointed to be stewards,
   that they may have the full power of opening and shutting according to their
   own pleasure. By “the house of David” is meant “the royal house.” This mode
   of expression was customary among the people, because it had been promised
   to David that his kingdom would be for ever. (2 Samuel 7:13; Psalm 132:11,
   12.) That is the reason why the kingdom was commonly called “the house of
   David.”

   The key is put in the singular number for keys. Though “keys” are usually
   carried in the hands, yet he says that they are laid on the shoulders, [93]
   because he is describing an important charge. Yet nothing more is meant than
   that the charge and the whole government of the house are committed to him,
   that he may regulate everything according to his pleasure; and we know that
   the delivering of keys is commonly regarded as a token of possession.

   Some commentators have viewed this passage as referring to Christ, but
   improperly; for the Prophet draws a comparison between two men, Shebna and
   Eliakim. Shebna shall be deprived of his office, and Eliakim shall succeed
   him. What has this to do with Christ? For Eliakim was not a type of Christ,
   and the Prophet does not here describe any hidden mystery, but borrows a
   comparison from the ordinary practice of men, as if the keys were delivered
   to one who has been appointed to be steward, as has been already said. For
   the same reason Christ calls the office of teaching the word, (Matthew
   16:19,) “the keys of the kingdom of heaven;” so that it is idle and foolish
   to spend much time in endeavoring to find a hidden reason, when the matter
   is plain, and needs no ingenuity. The reason is, that ministers, by the
   preaching of the word, open the entrance into heaven, and lead to Christ,
   who alone is “the way.” (John 14:6.) By the keys, therefore, he means here
   the government of the king’s house, because the principal charge of it would
   be delivered to Eliakim at the proper time.

   23. And I will fasten him as a nail in a sure place. The particle of
   comparison must here be supplied, and therefore I have inserted in the text
   the word as. By נאמן, (nĕĕmān,) faithful, he means what is “firm and
   sure.” The original idea of the word is “truth;” for where “truth” is, there
   firmness and certainty are found; [94] and therefore Hebrew writers employ
   the word “truth” to denote what is firm and certain. Isaiah employs an
   elegant metaphor, from which godly magistrates, who are few in number, ought
   to draw large consolation. They may conclude that not only has God raised
   them to that honorable rank, but they are confirmed and established, as if
   they had been fixed by his hand. And indeed, where the fear of the Lord
   dwells, there the stability, and power, and authority of kings, as Solomon
   says, are established by justice and judgment. (Proverbs 16:12; 25:5;
   29:14.)

   This consolation ought to be of advantage to princes, not only that they may
   meet all danger courageously, but likewise that they may firmly and
   resolutely proceed in their office, and not turn aside on any account, or
   shrink from any danger. But there are very few who can actually relish this
   doctrine. Almost all are like Jeroboam, (1 Kings 12:28,) and think that
   religion should yield to them, and, so far as they imagine, that it will be
   of service to them, follow it, or rather bend and change it for their own
   convenience. Their last thought is about God and religion; and we need not
   wonder if they are always in doubt about their own affairs, and are scarcely
   ever at rest; for they do not direct their thoughts to him from whom all
   authority proceeds. (Romans 13:1.) Hence springs treachery, hence springs
   cruelty, covetousness, violence, and frauds and wrongs of every kind, in
   which the princes of the present day indulge with less restraint and with
   greater impudence than all others. Yet there are some in whom we see what is
   here said of Eliakim. The Lord guards and upholds them, and blesses that
   regard to equity and justice which he had bestowed upon them. If the Lord
   permits even tyrants for a time, because they have some appearance of
   regular government, what shall happen when a prince shall endeavor, to the
   utmost of his power, to defend justice and judgment, and the true worship of
   God? Will he not be still more confirmed and established by him who is the
   continual guardian of righteousness?

   24. And they shall hang upon him. It is as if he had said that Eliakim would
   be fully qualified for discharging his duties, and would not be indolent in
   his office. Hence we infer that God does not exalt princes to honor, in
   order that they may live in indolence or gratify their own passions. The
   office of a prince is very labourious, if he discharges it properly, and if
   he do not copy the unmeaning countenances of those who imagine that they
   have been raised to that honor, that they may live in splendor and may
   freely indulge in every kind of luxury. If a prince wish to discharge his
   office in a proper manner, he must endure much toil. It must not be thought
   that the comparison of a nail is inapplicable to princely government, since
   it denotes an office full of activity and cares; and we know that metaphors
   do not apply at all points, but we ought to observe the purpose for which
   they are introduced.

   All the glory of his father’s house, [95] the grandchildren and
   great-grandchildren. [96] The expression, “his father’s house,” leaves no
   room to doubt that Eliakim was of royal blood; and therefore by his
   successors I understand not only those who were nearly related to him, but
   the whole family of David. He will have the charge of all that shall be in
   the king’s house. By adding grandchildren, he likewise shews that this
   princely government will be of long duration, that it will not only last
   during the life of one individual, but will also extend to his successors.
   [97] For good princes are useful not only to their own age, but also to
   posterity, to whom they leave good laws, salutary regulations, and the
   traces of good government; so that their successors, even though they be
   wicked men, are ashamed to give themselves up all at once to abandoned
   wickedness, and, even against their will, are compelled through shame to
   retain something that is good. He shews that this will be the case with
   Eliakim, whose government will be so righteous that even posterity shall
   reap advantage from it.

   The smaller vessels. [98] Metaphorically it denotes that there will be
   uniform justice, or equal laws, as the phrase is; and it is as if he had
   said, “He will not only support the nobles, but will likewise attend to the
   interests of the lowest rank.” The more rarely this is found in a prince, so
   much higher praise does he deserve than if he favored none but the rich and
   powerful; for these can guard and protect themselves, but the poor and
   feeble lie open as a prey to the attacks of others, and there is hardly any
   one that pleads their cause.

   To all vessels of music. [99] By vessels the Hebrew writers denote
   instruments of all kinds, and the meaning is very extensive. When he speaks
   of musical [100] vessels, he follows out what he had said in a single word;
   for it serves to explain the word קטן, (kātān,) little; as if he had said
   that there would be nothing so small, or minute, or insignificant, that he
   would not take charge of it.

   25. In that day. It might be thought that this is inconsistent with what he
   had formerly said; but he no longer speaks of Eliakim, for he returns to
   Shebna, who was about to be cast down from his rank, as Isaiah had said. But
   for this, it might have been thought that there was no way by which Eliakim
   could arrive at that honor, but by the deposition of Shebna, who had
   arranged his matters so well, that no person thought it possible that he
   could be driven from his position. Yet though he has fortified himself by
   many defences, and thinks that he is at a great distance from all danger,
   still he shall be deprived of his office, and Eliakim shall be placed in his
   room.

   In a sure place. When he calls it “a sure place,” this must be understood
   with respect to men; for men judge that what is defended on all sides will
   be of long duration; but God casts it down with the smallest breath. It was
   only by way of concession that he called it “a sure place.” Hence it ought
   to be inferred how foolishly men boast, and rely on their greatness, when
   they have been exalted to a high rank of honor; for in a very short time
   they may be cast down and deprived of all honor.

   And the burden that was upon it shall be cut off. When wicked men are
   ruined, all who relied on their authority must also be ruined; and indeed it
   is in the highest degree reasonable that they who were united by the same
   bond of crimes, and who aided this wicked man as far as lay in their power,
   should share in the same punishment. It is difficult for those who place
   themselves under the protection of wicked men, and employ all their
   influence in behalf of them, not to be also partakers of their crimes; and
   if they were guiltless of crime, (which seldom, or rather, we may say, never
   happens,) still they are justly punished on this ground, that they have
   placed their trust on them as a very sure defense, and have depended wholly
   on their will and authority.
     _________________________________________________________________

   [77] Rendered in the English version, “from afar.” ^FT335 “I will weep
   bitterly. (Heb. I will be bitter in weeping.)” — Eng. Ver. ^FT336 “My soul
   is wearied because of murderers.” — Eng. Ver. See our Author’s view of that
   passage in his Commentary on Jeremiah, [16]vol. 1 p. 249 ^FT337 “To the
   mountains.” — Eng. Ver. ^FT338 “La plaine du Jordain;” — “The plain of the
   Jordan.” ^FT339 “And Kir uncovered (Heb. made naked) the shield.” — Eng.
   Ver. ^FT340 “Kir is now agreed to be identical with Kuros, the name of a
   river rising in the Caucasus, and emptying into the Caspian Sea, from which
   Georgia (Girgistan) is supposed to derive its name. Kir was subject to
   Assyria in the time of Isaiah, as appears from the fact that it was one of
   the regions to which the exiles of the ten tribes were transported. It may
   here be put for Media, as Elam is for Persia.” — Alexander ^FT341 “Thy
   choicest valleys, (Heb. the choice of thy valleys.)” — Eng. Ver. ^FT342 “The
   name of ‘the house of the forest’ was given to it, because it was
   constructed of ‘cedars’ taken from the forest of Lebanon, and because it
   rested on four rows of fifteen large pillars of cedar. When the inhabitants
   of Jerusalem heard of the invasion by the Assyrian army, they looked to this
   armory to draw from it arms for defending the city.” — Rosenmüller. “It was
   built by Solomon within the city as a cool retreat; and here he laid up his
   choicest armory. 1 Kings 7:2, 10:17. See Nehemiah 3:19.” — Stock ^FT343 “Le
   sac et l’arrachement des cheveux;” — “Sackcloth and pulling out the hair.”
   ^FT344 “En sac ou cendre;” — “In sackcloth or ashes.” ^FT345 Rosenmüller,
   who is followed in this instance by Stock and Alexander, renders this
   clause, “Jehovah was revealed in my ears,” remarking that נגלה (niglah) must
   here be taken for a reflective verb, and quoting as parallel passages, 1
   Samuel 2:27, 3:21, in the former of which instead of the literal rendering,
   “Revealing was I revealed?” our translators say, “Did I plainly appear?”
   while in the latter they make נגלה (niglah) a reflective verb, “The Lord
   revealed himself.” — Ed ^FT346 “C’est à dire, des enfans de Dieu;” — “That
   is, of the children of God.” ^FT347 “Tellement qu’ils n’ont pas mesme un
   pied de terre pour estre interrez;” — “So that they have not even a foot of
   earth for a grave.” ^FT348 “He will surely violently turn.” — Eng. Ver.
   ^FT349 “As the robe and the baldric, mentioned in the preceding verse, were
   the ensigns of power and authority, so likewise was the key the mark of
   office, either sacred or civil.” — Lowth ^FT350 “To comprehend how the key
   could be borne on the shoulder, it will be necessary to say somewhat of the
   form of it; but, without entering into a long disquisition, and a great deal
   of obscure learning, concerning the locks and keys of the ancients, it will
   be sufficient to observe, that one sort of keys, and that probably the most
   ancient, was of considerable magnitude, and, as to the shape, very much bent
   and crooked. Homer, Odyss. 21:6, describes the key of Ulysses’s store-house
   as eukampēs, of a large curvature; which Eustathius explains by saying it
   was drepanoeidēs, in shape like a reap-hook. The curve part was introduced
   into the key-hole, and, being properly directed by the handle, took hold of
   the bolts within, and moved them from their places. We may easily collect
   from this account, that such a key would lie very well upon the shoulder;
   that it must be of some considerable size and weight, and could hardly be
   commodiously carried otherwise. Ulysses’s key was of brass, and the handle
   of ivory; but this was a royal key; the more common ones were probably of
   wood.” — Lowth ^FT351 “Ce mot est deduit de verité, laquelle est tousjours
   accompagnee de fermeté et asseurance;” — “This word is derived from truth,
   which is always accompanied by firmness and certainty.” ^FT352 “In ancient
   times, and in the eastern countries, as the way of life, so the houses were
   much more simple than ours at present. They had not that quantity and
   variety of furniture, nor those accommodations of all sorts with which we
   abound. It was convenient and even necessary for them, and it made an
   essential part in the building of a house, to furnish the inside of the
   several apartments with sets of spikes, nails, or large pegs, upon which to
   dispose of, and hang up, the several moveables and utensils in common use,
   and proper to the apartment. These spikes they worked into the walls at the
   first erection of them — the walls being of such materials that they could
   not bear their being driven in afterwards; and they were contrived so as to
   strengthen the walls, by binding the parts together, as well as to serve for
   convenience. Sir John Chardin’s account of this matter is this, ‘They do not
   drive with a hammer the nails that are put into the eastern walls; the walls
   are too hard, being of brick; or if they are of clay, too mouldering; but
   they fix them in the brick-work as they are building. They are large nails
   with square heads like dice, well-made, the ends being so bent as to make
   them cramp-irons. They commonly place them at the windows and doors, in
   order to hang upon them, when they like, veils and curtains.’ (Harmer,
   Obser. 1 p. 191.) And we may add, that they were put in other places too, in
   order to hang up other things of various kinds; as it appears from this
   place of Isaiah, and from Ezekiel 15:3, who speaks of a pin, or nail, to
   hang any vessel thereon.” — Lowth ^FT353 “The offspring and the issue.” —
   Eng. Ver. ^FT354 “Mais s’estendra jusqu’ a ceux qui viendront long temps
   apres;” “But will extend to those who shall live long afterwards.” ^FT355
   “Here follow the names of utensils hung up in an eastern house, concerning
   which we must needs be uncertain. The meaning of the whole figure is,
   Eliakim shall be the support of all ranks in the state, of the meanest
   people as well as the highest.” — Stock ^FT356 “Even to all the vessels of
   flagons, (or, instruments of violins.)” — Eng. Ver. ^FT357 “The old
   interpretation of נבלים (nĕbūlīm) as denoting musical instruments,” says
   Professor Alexander, “though justified by usage, is forbidden by the
   context.”

   [78] {Bogus footnote}

   [79] {Bogus footnote}

   [80] {Bogus footnote}

   [81] {Bogus footnote}

   [82] {Bogus footnote}

   [83] {Bogus footnote}

   [84] {Bogus footnote}

   [85] {Bogus footnote}

   [86] {Bogus footnote}

   [87] {Bogus footnote}

   [88] {Bogus footnote}

   [89] {Bogus footnote}

   [90] {Bogus footnote}

   [91] {Bogus footnote}

   [92] {Bogus footnote}

   [93] {Bogus footnote}

   [94] {Bogus footnote}

   [95] {Bogus footnote}

   [96] {Bogus footnote}

   [97] {Bogus footnote}

   [98] {Bogus footnote}

   [99] {Bogus footnote}

   [100] {Bogus footnote}
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 23
     _________________________________________________________________

   Isaiah Chapter 23:1-18

   1. The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so
   that there is no house, no entering in: from the land of Chittim it is
   revealed to them.

   1. Onus Tyri. Ululate, naves Tharsis; quia devastatio facta est, ut non sit
   domus, non sit commeatus e terra Cittim. Revelatum est hoc eis.

   2. Be still, ye inhabitatnts of the isle; thou whom the merchants of Zidon,
   that pass over the sea, have replenished.

   2. Tacete incolæ insularum: negotiator Sidonis, trajicientes mare, qui te
   replebant.

   3. And by great waters the seed of Sihor, the harvest of the river, is her
   revenue; and she is a mart of nations.

   3. In aquis multis semen Nili, messis fluminis fruges ejus; et fuit emporium
   gentium.

   4. Be thou ashamed, O Zidon; for the sea hath spoken, even the strength of
   the sea, saying, I travail not, nor bring forth children, neither do I
   nourish up young men, nor bring up virgins.

   4. Erubesce, Sidon; quia dixit mare, fortitudo maris, dicens, Non parturivi,
   neque peperi, neque educavi adolescentes, neque extuli virgines.

   5. As at the report concerning Egypt, so shall they be sorely pained at the
   report of Tyre.

   5. Simul atque rumor pervenerit ad Ægyptios, dolebunt secundum rumorem Tyri.

   6. Pass ye over to Tarshish; howl, ye inhabitants of the isle.

   6. Transite in Tharsis; ululate, habitatores insularum.

   7 Is this your joyous city, whose antiquity is of ancient days? Her own feet
   shall carry her afar off to sojourn.

   7. An hæc vobis exultans? a diebus antiquis vetustas ejus. Ducent eam pedes
   ejus, ut peregrinetur in terram longinquam.

   8. Who hath taken this counsel against Tyre, the crowning city, whose
   merchants are princes, whose traffickers are the honourable of the earth?

   8. Quis cosultavit hoc super Tyrum coronantem? cujus negotiatores sunt
   Principes, cujus institores nobiles terræ?

   9. The Lord of hosts hath purposed it, to stain the pride of all glory, and
   to bring into contempt all the honourable of the earth.

   9. Iehova exercituum ita decrevit ad profanandam superbiam omnium
   magnificorum, ut vilipendat omnes gloriosos terræ.

   10. Pass through thy land as a river, O daughter of Tarshish: there is no
   more strength.

   10. Transi instar fluminis e terra tua ad filiam Tharsis, quia non amplius
   cingulum.

   11. He stretched out his hand over the sea; he shook the kingdoms: the Lord
   hath given a commandment against the merchant-city, to destroy the
   strongholds thereof.

   11. Manum suam posuit super mare, concussit regna. Iehova mandavit super
   Canaan ut enervet robur ejus.

   12. And he said, Thou shalt no more rejoice, O thou oppressed virgin,
   daughter of Zidon: arise, pass over to Chittim; there also shalt thou have
   no rest.

   12. Et ait, Non adjicies ultra ut exultes, ubi oppressa fueris, virgo filia
   Sidon. Surge, ut transeas in Cittim. Atqui etiam illic non erit tibi
   requies.

   13. Behold the land of the Chaldeans: this people was not, till the Assyrian
   founded it for them that dwell in the wilderness: they set up the towers
   thereof, they raised up the palaces thereof; and he brought it to ruin.

   13. Ecce terra Chaldæorum, hic non fuit populus, Assur fundavit eam deserti
   incolis; erexerunt arces ejus; excitarunt palatia ejus; redegit eam in
   vastitatem.

   14. Howl, ye ships of Tarshish: for your strength is laid waste.

   14. Ululate, naves Tharsis; quia vastata est fortitudo vestra.

   15. And it shall come to pass in that day, that Tyre shall be forgotten
   seventy years, according to the days of one king: after the end of seventy
   years shall Tyre sing as an harlot.

   15. Accidet in die illa, ut sit in oblivione Tyrus septuaginta annis,
   secundum dies regis unius; a fine septuaginta annorum erit Tyro quasi
   canticum meretricis.

   16. Take an harp, go about the city, thou harlot that hast been forgotten;
   make sweet melody, sing many songs, that thou mayest be remembered.

   16. Sume citharam, circui urbem, meretrix oblivioni tradita, suavem fac
   melodiam, multiplica carmen, ut in memoriam revoceris.

   17. And it shall come to pass, after the end of seventy years, that the Lord
   will visit Tyre, and she shall turn to her hire, and shall commit
   fornication with all the kingdoms of the world upon the face of the earth.

   17. Erit ergo a fine septuaginta annorum, ut visitet Iehova Tyrum; et tunc
   redibit ad mercedem suam, fornicabiturque cum omnibus regnis terræ quæ sunt
   super terram.

   18. And her merchandise and her hire shall be holiness to the Lord: it shall
   not be treasured nor laid up; for her merchandise shall be for them that
   dwell before the Lord, to eat sufficiently, and for durable clothing.

   18. Sed (tandem) erit negotiatio ejus et merces ejus sancta Iehovæ; non
   reponetur neque recondetur; sed negotiatio ejus (addicta) erit iis qui
   habitabant coram Iehovæ, ut comedant ad satietatem, et habeant densum
   operimentum.


   1. The burden of Tyre. Tyre was very wealthy, and highly celebrated, both on
   account of the variety and extent of its commercial intercourse with all
   nations, and on account of the flourishing colonies which sprang from it:
   Carthage, which was the rival of the Roman Empire, Utica, Leptis, Cadiz, and
   other towns, which also sent every year a present to Tyre, by which they
   acknowledged that they looked on Tyre as their mother. Isaiah threatens its
   destruction, because it had been hostile to the people of God, as we may
   infer from what is said by Ezekiel; for we ought carefully to attend to the
   cause of the destruction, because it was the design of the Prophet to shew
   that God testifies his fatherly regard to his people by opposing all her
   enemies. (Ezekiel 26:2.) Some think that this refers to the storming of Tyre
   by Alexander, who took it with great difficulty. But the argument on which
   they rely, that Isaiah mentions Chittim, [101] has little force. By that
   name the Hebrew writers unquestionably denote the Macedonians, but under
   this word they likewise include other nations, such as the Greeks, and the
   countries that were beyond the sea. Nebuchadnezzar employed in that siege
   not only his own soldiers, but also foreigners, whom he brought from Greece
   and other places. It is for a reason altogether different, as we shall
   immediately see, that he mentions the Greeks, namely, that henceforth they
   will not take their ships to Tyre for the sake of carrying on merchandise.

   But from the conclusion of this chapter I draw an argument for a contrary
   opinion, for Isaiah speaks of the restoration of Tyre, and it was never
   restored after having been stormed by Alexander. Besides, when I compare
   Ezekiel’s words with those of Isaiah, I think that I see one and the same
   prediction. Now, he does not speak of Alexander, but of Nebuchadnezzar; and
   I cannot doubt that it must be explained in that manner. Not only so, but in
   the days of Ezekiel and Isaiah that city was under the dominion of a king,
   but historians relate that, when it was stormed by Alexander, it had been
   brought to the form of a republic. And if we consider the object of the
   prophecy, we shall be sufficiently confirmed in this opinion, for his aim is
   to comfort the Jews by threatening that the inhabitants of Tyre, by whom
   they had been oppressed, will not pass unpunished. For it would have been
   highly inconsistent that the Lord should punish other nations, and that this
   nation, which had been not less hostile, should escape punishment
   altogether, or be punished five hundred years afterwards. Every conjecture,
   therefore, leads us to this conclusion, that we should expound this passage
   as relating to Nebuchadnezzar.

   Howl, ye ships of Tarshish. He employs various figures of speech, according
   to his custom, in illustrating the ruin of Tyre, in order to obtain greater
   credit to the prediction; for a plain narrative would have been ineffectual,
   or would not have exerted a powerful influence on minds naturally dull and
   sluggish, and therefore he sets before their eyes a lively portrait. This
   calamity, he declares, will be very grievous, because it will be felt even
   in distant countries. He bids the “ships howl,” because, when Tyre has been
   destroyed, they will have nothing to do. The ships of the Cilicians are
   particularly mentioned by him, because, being neighbors, they traded often
   and extensively with the inhabitants of Tyre; and Cilicia is called by the
   Hebrews “Tarshish.” It was impossible that there should not have arisen
   great inconvenience to that country at the destruction of Tyre; not only
   because commerce ceased for a time, but also because the articles of
   merchandise were carried off, and there was a disturbance of commercial
   relations [102] as usually happens when the fortunes of rich men have been
   overthrown.

   That there may be no entering in from the land of Chittim. What I have
   translated “that there maybe no entering in,” is explained by some to
   signify, that there may be no house “into which you can enter,” but I think
   that I have faithfully conveyed the Prophet’s meaning. And yet he does not
   mean that the Cilicians or the Greeks will be hindered from entering, but
   that they will not hold intercourse with Tyre as they were formerly
   accustomed to do, because it will not be, as formerly, a mart of nations.

   Those who think that the Prophet speaks of the defeat accomplished by
   Alexander, separate this clause of the verse “from the land of Chittim” from
   what goes before, and connect it thus, “from the land of Chittim it was
   revealed to them.” But, on the contrary, I join it differently in this way,
   “From not going from the land of Chittim;” that is, that the Greeks may no
   more enter as they were formerly accustomed to do. By the word “Chittim,” he
   means both the Greeks and the western nations; as if he had said “There will
   be an end put to commerce with the Greeks, so that they will no longer take
   their ships thither.” Under this designation he includes also the
   inhabitants of Cyprus, [103] Sicily, and Italy, and other nations.

   This was revealed to them. These words may be understood to refer both to
   the Greeks and to the inhabitants of Tyre. If they refer to the inhabitants
   of Tyre, the meaning will be, “When the report of the ruin of the city shall
   reach them, they will put an end to their wonted voyages, for they will
   avoid that harbour as they would avoid a rock;” and this is the meaning
   which I more readily adopt. Yet I do not reject the other interpretation,
   that the Prophet confirms his prediction, as we commonly speak of a thing
   that is certain, “Let this be regarded as addressed to you.”

   2. Be silent, ye inhabitants of the islands. This is intended to place in a
   more striking light the ruin of Tyre. There is a change of number in the
   word island; for although he uses the singular number, yet he means the
   islands of the Mediterranean sea, and the countries beyond the sea,
   especially the neighbors who frequently performed voyages to Tyre, and
   traded with it. He enjoins on them silence and stillness, because they will
   perform no more voyages to Tyre. He bids them “be silent” like persons who
   are stunned, on account of the grievous calamity which has befallen them, so
   that they do not even venture to open their mouth; for it was impossible
   that the nations who traded there should not feel it to be a heavy stroke,
   when a mercantile city like this was ruined, just as at the present day
   Venice or Antwerp could not be destroyed without inflicting great injury on
   many nations.

   The merchants of Sidon. He mentions the inhabitants of Sidon in an especial
   manner, not only on account of their vicinity, but because they had a common
   origin. Sidon was highly celebrated, but greatly inferior to Tyre. Situated
   on the sea-shore, it was two hundred furlongs [104] distant from Tyre, and
   appeared both to be so near it, and to be so closely connected with it by
   trade, that the poets frequently took Tyre for Sidon, and Sidon for Tyre.
   The Sidonians, therefore, were unquestionably greater gainers than others by
   imports and exports, and also by sales and merchandise, in consequence of
   being so near, and trading with it continually; for the wealth of Tyre
   overflowed on them, and, as the saying is, they flew under its wings. The
   result was, that they suffered more severely than others by the destruction
   of Tyre, and therefore the Prophet afterwards says, (verse 4,) Be ashamed, O
   Sidon.

   Who replenished thee. He adds this general expression, either because it was
   filled with crowds and multitudes of men, when strangers flocked to it from
   various and distant countries, or because they who performed voyages to it
   for the sake of gain did, in their turn, enrich the city.

   3. And by great waters. He intimates that the riches of Tyre will not
   prevent it from being destroyed; and therefore he extols its wealth, in
   order that the judgment of God may be more manifest, and that all may know
   that it was no ordinary calamity that befel it; and the more unexpected it
   was, the more evidently would it appear to be the work of God.

   The seed of the Nile. [105] By an elegant expression he describes the wealth
   of Tyre; for since the Nile supplied it with wheat and other necessaries of
   life, and since a great quantity of corn was brought to it out of Egypt, he
   says that it had fields and sowing on the course of the Nile, just as the
   inhabitants of Venice say that their harvest is on the sea, because they
   have nothing that grows at home, but all that is necessary for food is
   brought to them by commerce. The Prophet speaks of the inhabitants of Tyre
   in the same manner; for it might be thought incredible that they whom the
   Nile so freely and abundantly supplied should be in want of food. He shews
   that this will be a vain boast, because they will be in want of all things;
   and these things, as we have already said, are described by Isaiah, that all
   may more fully acknowledge the avenging hand of God.

   4. Be thou ashamed, O Sidon; for the sea hath spoken. This verse is added
   for the purpose of heightening the picture. We have explained the reason why
   he speaks particularly of Sidon. He calls Tyre, by way of eminence, (kat '
   exochēn,) the sea, as if she reigned alone in the midst of the sea.

   I have not travailed. These words are immediately added, and belong
   (mimētikōs) to a fictitious address put into the mouth of Tyre, in which the
   Prophet wittily taunts the inhabitants of Tyre, who boasted of her colonies;
   for she “brought forth” other illustrious cities. “In ancient times,” says
   Pliny, “she was famous for the cities which she built, Leptis, Utica, and
   that rival of the Roman empire, Carthage, which aspired to govern the whole
   world, besides Cadiz, which was built beyond the limits of the world. Her
   whole superiority now consists of scarlet and purple.” (Plin. Hist. Nat.,
   lib. v. c. 19.) Thus, Isaiah represents Tyre as bewailing her ancient glory,
   because she has ceased to be a mother, and because it is of no avail to her
   that she has brought forth so many children, and founded so many cities; for
   at an early period Carthage sent regularly every year a present to Tyre, for
   the purpose of doing homage to her as the mother. In this manner Tyre
   appeared to hold a higher rank than all other cities, since even Carthage,
   though a rival of the Roman empire, was in some respect subject to Tyre: but
   the Lord stripped her of all her ornaments in a moment, so that she bewailed
   her bereavement, as if she had never brought up any children.

   5. As soon as the report shall reach the Egyptians. [106] In this verse he
   declares that this destruction will affect equally the inhabitants of Tyre
   and those of Egypt; and this confirms the exposition which we follow, that
   the present prophecy relates to a former devastation. The inhabitants of
   Tyre had been in alliance with the Egyptians, and both countries had been
   under kingly government; not as in Alexander’s time, when Tyre was a free
   state, and lived under its own laws. The alliance which existed between the
   inhabitants of Tyre and those of Egypt could not have been more
   appropriately described; and therefore he shews that this ruin extends also
   to the Egyptians, because they prompted the Jews to rebellion, and turned
   them aside from confidence in God. The former were open enemies; the latter,
   under the pretense of friendship, cherished dangerous hostility; and
   therefore both are justly punished.

   6. Pass ye over to Tarshish. He addresses not only the inhabitants of Tyre,
   but foreigners who were connected with them by trading, and bids them go
   elsewhere and seek new harbours: and he mentions Cilicia, which was opposite
   to Tyre, as if he had said, “That shore, which was wont to be well supplied
   with harbours, will henceforth be forsaken, so that ships will sail in a
   very different direction;” for when a harbour or a mercantile city has been
   ruined, merchants commonly go in search of another.

   Howl, ye inhabitants of the island. [107] “Island,” as we have formerly
   explained, is here put for “islands;” for the change of number is very
   customary with Hebrew writers. He foretells that they will lament, because
   their support depended entirely on that traffic, and because their accounts
   and reckonings [108] were scattered about in all directions.

   7. Is this your exulting city? The Prophet mocks at Tyre, and ridicules her
   pride, because she boasted of the antiquity of her name. He likewise
   confirms what all would suppose to be incredible; for this prediction was
   undoubtedly laughed at, seeing that the power of Tyre was unshaken, and her
   wealth was like a wall of brass. So much the more confidently does Isaiah
   speak, and threaten that her ruin is certain, and that, though she be more
   ancient than other cities, and though she be universally applauded on that
   ground, still this will not prevent her from being destroyed. The origin of
   Tyre is traced in profane history from time almost out of mind, and is so
   obscure and intricate, that hardly anything can be ascertained; though they
   allege that it was founded by the Phenicians, as those who boast of the fame
   of antiquity call themselves natives of the soil. With this antiquity the
   Prophet contrasts banishment, intimating that, when God had determined to
   inflict punishment on that nation, her stability would be at an end.

   Her feet shall carry her, to travel into a distant country. To follow
   wherever “the feet carry,” is nothing else than to have long wanderings. Yet
   he also means that they will be deprived of their wealth, and will be in
   want of all things during their banishment, so that they will not have a
   conveyance of any kind, or a beast to carry them. Banishment is a very hard
   condition, when poverty is added to it; for it may be more easily endured
   where there are the means of supporting life; but when men must dwell in
   unknown countries in the deepest poverty, the misery is extreme. He adds the
   finishing stroke to their miseries by saying, that they must “travel into a
   distant country;” for the greater the distance, the harder is the
   banishment.

   8. Against crowning Tyre. He adorns with this title the city which enriched
   many, as may be easily learned from the context; for when he calls her
   merchants “kings,” he plainly states that by the word crown he intended to
   express metaphorically the magnificence of kings. This refutes the opinion
   of those who refer it to other cities. The general meaning is, that she
   enriches her citizens as if she made them kings and princes.

   Some think that the Prophet added this verse, as if he were assuming the
   character of one who is astonished at the destruction of Tyre, in order to
   strike others with amazement; as if he had said, “Is it possible that Tyre
   should be so speedily overthrown, where riches, and troops, and defences,
   and fortifications, are so abundant, and where there is so much pomp and
   magnificence?” and as if he suddenly stopped, as we are wont to do, when
   anything unexpected has occurred. But it is better to connect it with the
   following verse, which removes every difficulty; for in that verse the
   Prophet himself immediately answers his own question, by which he intended
   to arouse the minds of his hearers to closer attention. He might have simply
   said, that these things were done by the purpose of the Lord; but we are
   sluggish, and stupid men would have treated them with contempt. By this
   question, therefore, he arouses their minds, that all may know that he is
   not speaking about an ordinary event, and that they may consider it more
   carefully; for the farther the judgments of God are removed from the
   ordinary opinions of men, so much the more ought they to excite our
   astonishment.

   He formerly spoke in the same manner about Egypt, when he intended to shew
   that the destruction of it could not be reckoned one of the ordinary
   changes. (Isaiah 19:1-25.) Since therefore it was incredible that Tyre could
   be overthrown by man, the Prophet justly infers that God is the author of
   its ruin. On this account he calls her the mother or nurse of kings, that he
   may place in a more striking light the glory of the divine judgment; for if
   it had been any ordinary state, its fall would have been viewed with
   contempt; but when it was adorned with the highest rank, who would think
   that this happened in any other way than by the purpose of God?

   Whose merchants are princes. [109] In like manner the merchants of Venice in
   the present day think that they are on a level with princes, and that they
   are above all other men except kings; and even the factors look on men of
   rank as beneath them. I have been told, too, that at Antwerp there are
   factors who do not hesitate to lay out expenses which the wealthiest of the
   nobility could not support. We are wont to put questions, when no reply can
   be given but what we wish; and this is an indication of boldness.

   9. To profane the pride, or, to profane the loftiness; for it may be read
   either way, because loftiness leads to pride, and where loftiness or a high
   spirit is found, there seldom is humility. But it will be better to read it
   Pride, which alone provokes the vengeance of God, when men, under pretense
   of their excellence, vaunt themselves above measure. To “profane” and to
   “despise” mean the same thing; for those who are high in rank imagine that
   they are separated from others, and consider themselves to have something
   indescribably lofty belonging to them, as if they ought not to mingle with
   the crowd of human beings. But God strips them of their rank, degrades them,
   and treats them as vile and worthless.

   From this passage let us learn, that we ought to contemplate the providence
   of God in such a manner as to ascribe to his almighty power the praise which
   it deserves for righteous government. Although the rectitude by which God
   regulates his judgments is not always apparent or made visible to us, still
   it is never lawful to separate his wisdom and justice from his power. But as
   the Scriptures very frequently state and clearly explain the reason why God
   does this or that, we ought carefully to examine the cause of his works.

   That invention which the Schoolmen have introduced, about the absolute power
   of God, is shocking blasphemy. It is all one as if they said that God is a
   tyrant who resolves to do what he pleases, not by justice, but through
   caprice. Their schools are full of such blasphemies, and are not unlike the
   heathens, who said that God sports with human affairs. But in the school of
   Christ we are taught that the justice of God shines brightly in his works,
   of whatever kind they are, “that every mouth may be stopped,” (Romans 3:19,)
   and that glory may be ascribed to him alone.

   The Prophet therefore assigns the causes of so great an overthrow, that we
   may not think that God acts without a reason; for the inhabitants of Tyre
   were proud, ambitious, lewd, and licentious. These vices follow in the train
   of wealth and abundance, and commonly abound in mercantile cities. For this
   reason he shews that God is provoked on account of these vices, that all who
   are left may be taught by this example to pay greater attention to their own
   interests, and not to abuse the gifts of God for parade and luxury. Such is
   the benefit which we ought to draw from it, for we must not imagine that it
   is a bare history which is related to us.

   But a question arises, Does God hate the exalted rank of princes and lords?
   For he raises on high princes, senators, nobles, and all classes of
   magistrates and rulers; and how then can he hate them? I reply, the high
   station occupied by princes is not in itself hateful to God, but only on
   account of the vice which is accidental to it, that when they have been
   highly exalted, they despise others, and do not think that they are men.
   Thus, pride is almost always an attendant of high station, and therefore God
   hates it; and, in a word, he must rebuke that haughtiness of which he
   declares that he is an enemy.

   10. For there is not any longer a girdle. [110] מזח (mēzăch) is translated
   by some a girdle, and by others strength. Those who translate it girdle,
   suppose the meaning to be that Tyre will be so completely plundered, that
   she will not even have a girdle left; and that the allusion is to the vast
   wealth laid out in merchandise, for the poorest of the merchants sell
   girdles. But I think that Isaiah alludes to the situation of the city, which
   was protected on all sides by ditches, mounds, ramparts, and the sea.

   11. He stretched out his hand over the sea. It is thought that the
   prediction which the Prophet uttered, about the destruction of Tyre, is here
   confirmed by examples; namely, that the Lord has given so many examples of
   his power in overturning the greatest kingdoms, that we ought not to think
   it strange if he now overturn Tyre, however flourishing and wealthy it may
   be. And indeed this manner of speaking is frequently employed in Scripture,
   if it be not made plain by manifest examples and by actual demonstration. It
   is therefore believed that the Prophet here calls to remembrance the
   deliverance from Egypt, when the Lord divided the sea, (Exodus 14:21,22,)
   and again, when he drove out seven kings, and brought his people into the
   land of Canaan. (Joshua 6:1-27; 8:1-35; 10:1-43.) But when I take a closer
   view of the words of the Prophet, I am more disposed to explain them as
   referring to the present state of matters; for he speaks here of Tyre, whose
   riches covered the whole sea.

   He shook the kingdoms. What he says about the kingdoms is, because she could
   not perish alone, but must at the same time involve many kingdoms in her
   ruin. Thus the whole world must have undergone some change, as appears from
   history; and finally, the Prophet himself draws the conclusion, that the
   Lord commanded that this mart of nations should be overthrown.

   Jehovah hath given commandment concerning Canaan. [111] The word כנען
   (chĕnāăn) has led commentators to think that the Prophet here speaks of the
   Canaanites, and refers to the proof which God gave of his vengeance against
   them. But there is little force in that argument; for כנען (chĕnāăn) is
   often taken for a common noun, just as, a little before, (verse 8,) he used
   the word כנעניה (chinyāneihā) to mean her factors. The riches of Tyre having
   consisted of merchandise and trading, Isaiah described it by naming the
   principal part. By the expression, hath given commandment, he extols the
   providence of God, that the Jews may know that all that appears to be
   permanent in the world stands and falls according to the will of God, and
   that there is no need of the instruments of war for overturning the best
   fortified place, but the mere expression of the will of God is enough.

   12. And he said, Thou shalt not add any more to rejoice. [112] All this
   belongs to one and the same object; for, since a plain description would not
   have had sufficient weight, the Prophet confirms his prediction by many
   words. It was incredible that a city so celebrated and powerful, so well
   defended and fortified, and associated with many allies and confederates,
   should be destroyed and overturned. When he says, Thou shalt not add, he
   does not intend to shut out the hope of restoration which he will give soon
   afterwards; for this threatening ought to be limited to the time of the ruin
   of Tyre, “Thou shalt not live wantonly, as formerly thou wert wont to do.”

   O virgin. Metaphorically he calls her a virgin, because, previous to that
   time, the riches of Tyre were untouched, and had suffered no injury. This is
   not praise of chastity, but a witty manner of saying that the treasures
   which had been laid up in faithful custody will be violated. “Formerly thou
   didst skip lightly, like heifers in the bloom of youth; but when thou hast
   suffered violence, there will be an end of thy mirth;” just as if one should
   say, that the city of Venice has not lost her virginity because it has not
   been taken by force since it was built.

   Daughter of Sidon. He continues to speak of Tyre, but gives it this name,
   because it was built by the Sidonians, though the daughter excelled the
   mother, as frequently happens in human affairs. The convenience and
   situation of the place gave a superiority to the inhabitants of Tyre, and
   Sidon became but an appendage. From the book of Kings it is evident enough
   (1 Kings 5:1) that the monarchy of Tyre had a high reputation, but here the
   Prophet looked at its origin.

   Pass over to Chittim. When he bids them pass over to Chittim, he banishes
   them not only into Cilicia, but into countries still more distant; for under
   this name he includes Greece, Italy, and other countries; as if he had said,
   “When thou shalt change thy residence on account of banishment, thou shalt
   have no settled habitation in neighboring countries; but thou must wander
   through the whole world, shalt be dragged into unknown countries, and even
   there thou shalt find no rest.” Lastly, he means that the ruin will be so
   lamentable, that they will not have among neighbors, and, after crossing the
   sea, they will not have among foreigners, a place of rest.

   13. Behold, the land of the Chaldeans. He now confirms by an example what he
   predicted about the taking of Tyre; for those things could scarcely obtain
   credit, especially among the inhabitants of Tyre, who thought that they were
   very far from such ruin. I am aware that this passage is explained in
   various ways, but I shall not spend time in refuting the opinions of others.
   It will be enough if I shall state, as far as I am able to form a judgment
   of it, the Prophet’s real meaning.

   The people of the Chaldeans was not; that is, they had no name; for, if we
   inquire into their origin, they were descended from the Assyrians, as is
   evident from Genesis 10:11. He therefore says truly, that they were not at
   first a nation, but were concealed under the name of another, so that they
   did not form a separate body.

   Ashur founded it for the inhabitants of the wilderness. The words which we
   have rendered “inhabitants of the wilderness” others translate ships, but we
   do not approve of that exposition. What we at first stated is preferable,
   namely, that the Assyrians gave a settled condition to the Chaldeans, who
   formerly led a wandering life in the deserts under skins, [113] but were
   collected into cities, and trained to higher civilization, by the Assyrians.
   This is also the meaning of the word עוררו (gnōrĕrū,) namely, that they
   erected and built cities; for we cannot agree with those who render it “to
   destroy.” [114] What happened?

   He brought it to ruin. That is, to use a common expression, “The daughter
   has devoured the mother;” for the Assyrian monarchy was overturned by the
   Chaldeans, though it was more powerful and flourishing than all the others.
   It will be said, what has this to do with Tyre? We answer, it is because
   Tyre will be overthrown by the Assyrians and Chaldeans. Since therefore the
   Chaldeans, who formerly were no people, could conquer the Assyrians and
   subject them to their power, why should we wonder if both united should
   conquer Tyre? Since the Lord gave such a display of his power in the case of
   the Assyrians, why should Tyre rely on her riches? She will undoubtedly be
   made to feel the hand of God, and her power will be of no avail to her.

   14. Howl, ye ships of Tarshish. He repeats what he formerly said; for the
   Cilicians, on account of their vicinity, constantly traded with the
   inhabitants of Tyre. He bids their ships howl, because, when that harbour is
   shut up, the merchants will be struck with amazement at not having their
   ordinary intercourse. He calls that harbour which they visited, their
   strength, not only because it was a place of resort that might be relied on,
   but because there was no other way in which their voyages could yield
   profit.

   15. And it shall come to pass in that day. After having spoken of the taking
   of Tyre, he next declares how long her calamity shall endure. It happens
   that cities which have been ruined are suddenly restored, and regain their
   former position; but the Prophet testifies that this city will be desolate
   and ruinous for seventy years. By being forgotten he means that there will
   be no merchandise, because she will not have the ordinary course of trade.

   According to the days of one king. [115] Some think that the days of one
   king relate to David, but that is exceedingly frivolous, for “the days of a
   king” are put for the age of a man, in the same manner as the age of a man
   is shewn by the Psalmist to be generally limited to seventy years. (Psalm
   90:10.) But why did he mention “a king” rather than any other man? It was
   because Tyre had a king, and reckoned time by the life of a king. This
   contributed greatly to establish the certainty of the prediction, for the
   Prophet could not have ascertained it by human conjectures.

   Tyre shall have a song like that of a harlot. By “the song of a harlot” he
   employs a beautiful comparison to denote merchandise; not that in itself it
   ought to be condemned, for it is useful and necessary to a commonwealth, but
   he alludes to the fraud and dishonesty with which it frequently abounds, so
   that it may justly be compared to the occupation of a harlot.

   16. Take a harp. He compares Tyre to a harlot, who, after having spent the
   whole period of her youth in debauchery, has at length grown old, and on
   that account is forsaken and despised by all, and yet cannot forget her
   former gain and lewdness, but desires to grow young again and renew her
   loves, and, in order to attract men, goes about the city, delighting their
   ears by songs and musical instruments. Such prostitutes are seized with some
   kind of madness, when they perceive that they are disregarded on account of
   their old age; and we see that Horace mocks at Lydia on this account. [116]
   Thus Tyre, after having been ruined, and as it were buried in oblivion, will
   again put forth her efforts, and schemes, and contrivances, for recovering
   her former condition.

   Make sweet melody. By the “harp” and “sweet melody,” he means the tricks,
   and frauds, and blandishments, and flatteries of merchants, by which they
   impose on men, and as it were drive them into their nets. In a word, he
   shews by what methods mercantile cities become rich, that is, by deceitful
   and unlawful methods; and therefore he says, that Tyre will regale their
   ears by pleasant melody.

   Sing many songs. That is, Tyre will add fraud to fraud, and allurements to
   allurements, that at length she may attract all to her, may be again
   remembered by men, and recover her former celebrity. In short, as an old
   harlot contrives methods for regaining the favor of men, and allures them by
   painting, and ornaments, and dress, and songs, and musical instruments, so
   will Tyre recover her wealth and power by the same arts with which she
   formerly succeeded. And yet he does not on that account exhort Tyre to
   restore herself in this way, but proceeds with his prophecy.

   17. Jehovah will visit Tyre. [117] Although the Lord will afflict Tyre in
   such a manner that she will appear to be ruined, yet he declares that she
   will obtain mercy, because, rising at length out of her ruins, she will be
   restored to her former vigor. Such a restoration is justly ascribed to the
   favor of God; for otherwise the same thing must have happened to them as
   Malachi foretells would happen to the Edomites, that the Lord would overturn
   and destroy all that men would build. (Malachi 1:4.) Consequently they would
   never have returned to their former condition if the Lord had not aided
   them.

   From these words we ought to draw a profitable doctrine, that though the
   Lord is a severe judge towards the wicked, yet he leaves room for the
   exercise of his compassion, and is never so harsh as not to mitigate his
   chastisements, and at length to put an end to them. And if he is such
   towards the wicked, what will he be towards those whom he has adopted, and
   on whom he determines to pour out his goodness? When kingdoms therefore are
   re-established, when cities are rebuilt, and nations regain their freedom,
   this is brought about solely by the providence of God, who, whenever he
   pleases, lays low what is high, (1 Samuel 2:7, Luke 1:52,) and quickly
   raises up and restores what was fallen.

   And then she will return to her hire. This ought to be viewed as a contrast
   to the former statement, for the meaning is, that Tyre will be no better,
   and will not be reformed by so severe a chastisement, because she will
   quickly return to her natural disposition; for he accuses her of
   ingratitude. We see instances of the same kind every day. There is scarcely
   a corner of the world in which the Lord has not exhibited proofs of his
   judgment. To those whom he has chastised he allows time to breathe, but they
   become no better. Isaiah says that this will happen to Tyre.

   She will commit fornication. “She will not repent, but, on the contrary,
   will return to her former courses. She will commit fornication, as she was
   formerly accustomed to do.” He unquestionably speaks of buying and selling,
   but continues to employ the comparison which he had adopted; not that he
   wishes to condemn the occupation of a merchant, as we have already said, but
   that it is so largely mingled with the corruption of men as to resemble
   closely the life of a harlot; for it is so full of tricks, and hidden
   stratagems, and deep-laid traps, (as we often see,) that it appears to have
   been contrived for the purpose of ensnaring and deceiving men. How many new
   and unheard of contrivances for making gain and exacting usury are every day
   invented, which no one who has not been long trained in the school of
   merchandise can understand? We need not wonder, therefore, that the Prophet
   made use of this comparison, for it means that Tyre will have no more
   honesty than before in mercantile transactions.

   18. But her merchandise and her hire shall be holiness to the Lord. This was
   another instance of the divine compassion towards Tyre. Though she had been
   restored, yet she was not converted to God, but continued to follow
   dishonest practices, so that she justly deserved to be ruined. And indeed
   she was again punished severely, when Alexander took the city by storm; but
   still the kingdom of Christ, as Luke informs us, was erected there. (Acts
   21:4.) This verse ought therefore to be viewed as contrasted with the
   former, as if he had said, “And yet the merchandise of Tyre shall be
   consecrated to God.” Here we have an astonishing proof of the goodness of
   God, which penetrated not only into this abominable brothel, but almost into
   hell itself. The restoration of Tyre ought thus to be regarded as a proof of
   the goodness of God; but the former favor was small in comparison with the
   second, when God consecrated her to himself.

   But a question arises, “Could that which the inhabitants of Tyre obtained by
   cheating and unlawful methods be offered to God in sacrifice?” For God
   abhors such sacrifices, and demands an honest and pure conscience. (Proverbs
   21:27, Isaiah 1:13.) Many commentators, in expounding this passage, give
   themselves much uneasiness about this question, but without any good reason;
   for the Prophet does not mean that the merchandise of Tyre will be
   consecrated to God while she continues to commit fornication, but describes
   a time subsequent to her change and conversion. At that time she will not
   lay up riches for herself, will not amass them by unlawful methods, but will
   employ them in the service of God, and will spend the produce of her
   merchandise in relieving the wants of the godly. When he used a word
   expressive of what was disgraceful, he had his eye on the past, but
   intimated that she would unlearn those wicked practices, and change her
   disposition.

   It shall not be treasured nor laid up. He describes, in a few words, the
   repentance of Tyre, who, having formerly been addicted to avarice, has been
   converted to Christ, and will no longer labor to amass riches, but will
   employ them in kind and generous actions; and this is the true fruit of
   repentance, as Paul admonishes, that “he who stole should steal no more,
   but, on the contrary, should labor that he might relieve the poor and
   needy.” (Ephesians 4:28.) Isaiah foretells that the inhabitants of Tyre, who
   formerly, through insatiable avarice, devoured the riches of all, will
   henceforth take pleasure in generous actions, because they will no longer
   have an insatiable desire of gain. It is an evidence of brotherly love when
   we relieve our neighbors, as it is an evidence of cruelty if we suffer them
   to be hungry, especially when we ourselves have abundance.

   Her merchandise shall be for them that dwell before the Lord. He next
   mentions a proper method of exercising generosity, which is, to employ their
   wealth in aiding the servants of God. Though he includes all godly persons,
   yet he alludes to the Levites and priests, some of whom sacrificed, while
   others made ready the sacrifices, and others kept watch, and, in short, all
   were ready to perform their duty; and therefore they were said to “dwell
   before the Lord.” (Numbers 3 and 4.) The same thing may justly be said of
   all the ministers of the Church. But as all believers, of whatever rank they
   are, belong to the sanctuary of God, and have been made by Christ “a royal
   priesthood,” (1 Peter 2:9; Revelation 1:6,) that they may stand in the
   presence of God, so I willingly regard this passage as relating to all “the
   household of faith,” (Galatians 6:10,) to whom attention is especially due;
   for Paul holds them out as having the highest claims, and enjoins that they
   shall be first relieved. If the tie which binds us universally to mankind
   ought to prevent us from “despising our own flesh,” (Isaiah 58:7,) how much
   more the tie that binds the members of Christ, which is closer and more
   sacred than any natural bonds?

   We ought also to attend to this mode of expression, by which we are said to
   “dwell before God;” [118] for though there is not now any “Ark of the
   Covenant,” (Hebrews 9:4,) yet, through the kindness of Christ, we approach
   more nearly to God than the Levites formerly did. We are therefore enjoined
   to “walk before him,” as if we were under his eye, that we may follow
   holiness and justice with a pure conscience. We are enjoined to walk before
   him, and always to consider him as present, that we may be just and upright.

   That they may eat till they are satisfied. [119] The Prophet means that we
   ought to supply the wants of brethren with greater abundance and generosity
   than what is customary among men; for when neighbors ought to be relieved,
   men are very niggardly. Few men perform cheerfully any gratuitous duty, or
   labor, or kindness; for they reckon that they give up and take from their
   own property all that they bestow on others. For the purpose of correcting
   this error, God highly commends cheerfulness; for the command which Paul
   gives to deacons, “to distribute joyfully,” (Romans 12:8,) ought to be
   applied to all; and all ought to remember that passage which declares that
   “God loveth a cheerful giver.” (2 Corinthians 9:7.)

   It deserves our attention, also, that the Prophet says that what is bestowed
   on the poor is consecrated to God; as the Spirit elsewhere teaches, that
   “with such sacrifices God is well pleased.” (Hebrews 13:16; 2 Corinthians
   9:12.) Never was it on his own account that he commanded sacrifices to be
   made, nor did he ever stand in need of them. But under the law he ordained
   such exercises of piety; and he now commands us to bestow and spend on our
   neighbors something that is our own, and declares that all that we lay out
   on their account [120] is “a sacrifice of sweet savor,” (Philippians 4:18,)
   and is approved and accepted by him. This ought powerfully to inflame us to
   the exercise of kindness and generosity, when we learn that our alms are so
   highly applauded, and that our hands, as well as our gift, are consecrated
   to God.
     _________________________________________________________________

   [101] A slight change of spelling makes it necessary to remind the reader of
   the English Bible, that the “Chittim” were the descendants of Kittim,
   (Genesis 10:4,) a son of Javan, and grandson of Japheth. — Ed. ^FT359 “Et
   les papiers des marchans espars çà et là;” — “And the merchants’ accounts
   scattered hither and thither.” ^FT360 “Les Egyptiens;” — “The Egyptians.”
   ^FT361 The Roman stadium or furlong = 125 paces = 625 feet. A Roman mile =
   1000 paces = 5000 feet. An English mile = 1760 yards = 5280 feet. Therefore
   a Roman mile is to an English mile as 5000 to 5280, or as 125 to 132; and
   the number of English miles is to that of Roman miles in the inverse ratio
   of 132 to 125; so that 200 stadia = 25 Roman miles = somewhat less than 24
   English miles. It ought to be remembered, that the author does not profess
   to state the exact distance, but gives it in round numbers. — Ed ^FT362 “The
   seed of Sihor.” — Eng. Ver. שחר, (shīchōr,) and יאור, (yĕōr,) are the Hebrew
   and Egyptian names of the Nile. The first, according to its etymology, means
   black, and corresponds to Melas and Melo, of Greek and Latin names of the
   same river, all derived from the color of the water, or the mud which it
   deposits.” — Alexander ^FT363 “As at the report concerning Egypt.” — Eng.
   Ver. Luther’s version runs thus:— “Gleichwie man erschrak, da man von
   Egyptian hörete; also wird man auch erschrecken, wenn man von Tyrus hören
   wird;” — “Like as they were terrified when they heard of Egypt; so will they
   also be terrified when they shall hear of Tyre.” — Ed ^FT364 “Tyre at this
   time was seated on an island; after Alexander’s conquest it was rebuilt on
   the continent.” — Stock ^FT365 “Leurs registres et papiers de comtes;” —
   “Their records and account-books.” ^FT366 “The trade carried on by the
   Phoenicians of Sidon and Tyre,” says an able historian, “was extensive and
   adventurous; and both in their manners and policy, they resemble the great
   commercial states of modern times, more than any people in the ancient
   world.” After mentioning the navigation to Tyre as the earliest route of
   communication with India, he goes on to say, “To this circumstance, which,
   for a considerable time, secured to them a monopoly of that trade, was
   owing, not only the extraordinary wealth of individuals, which rendered the
   ‘merchants of Tyre, princes and her traffickers the honorable of the
   earth,’ (Isaiah 23:8,) but the extensive power of the state itself, which
   first taught men to conceive what vast resources a commercial people
   possess, and what great exertions they are capable of making.” He adds in a
   note, “The power and opulence of Tyre, in the prosperous age of its
   commerce, must have attracted general attention. In the prophecies of
   Ezekiel, who flourished two hundred and sixty years before the fall of Tyre,
   there is the most particular account of the nature and variety of its
   commercial transactions that is to be found in any ancient writer; and which
   conveys, at the same time, a magnificent idea of the extensive power of that
   state.” — Robertson’s Historical Disquisition concerning the Knowledge which
   the Ancients had of India ^FT367 “There is no more strength.” — Eng. Ver.
   “There is no mound now left.” — Stock ^FT368 “The Lord hath given a
   commandment against the merchant-city.” — Eng. Ver. “Jehovah hath given a
   charge concerning Canaan.” — Stock.

   [102] {Bogus footnote}

   [103] {Bogus footnote}

   [104] {Bogus footnote}

   [105] {Bogus footnote}

   [106] {Bogus footnote}

   [107] {Bogus footnote}

   [108] {Bogus footnote}

   [109] {Bogus footnote}

   [110] {Bogus footnote}

   [111] {Bogus footnote}

   [112] “And he said, Thou shalt no more rejoice.” Eng. Ver. ^FT370 “Sous des
   tentes de peaux;” — “Under tents of skins.” ^FT371 “They raised up the
   palaces thereof.” — Eng. Ver. “Erected her palaces.” — Stock. Professor
   Alexander renders it, “They have roused up her palaces;” but says,
   “According to the usual interpretation, the towers mentioned are those used
   in ancient sieges; the masculine suffix refers to עם, (gnām;) the feminine
   suffix to Tyre; and עורר (gnōrēr) may be taken either in the sense of
   raising, (from ערר, gnārăr,) or in that of rousing, (from עור, gnūr,) that
   is, filling with confusion and alarm.” ^FT372 “That is, of one kingdom. See
   Daniel 7:17 8:20. Nebuchadnezzar began his conquests in the first year of
   his reign: from thence to the taking of Babylon by Cyrus are seventy years;
   at which time the nations conquered by Nebuchadnezzar were to be restored to
   liberty.” — Lowth ^FT373 “Que le poete Horace s’est moqué d’une putain
   nommee Lydia pour la mesme occasion;” — “That the Poet Horace mocked at a
   prostitute named Lydia for the same reason.” ^FT374 “Tyre, after its
   destruction by Nebuchadnezzar, recovered, as is here foretold, its ancient
   trade, wealth, and grandeur; as it did likewise after a second destruction
   by Alexander. It became Christian early with the rest of the neighboring
   countries. St. Paul himself found many Christians there. (Acts 21:4.) It
   suffered much in the Diocletian persecution. It was an archbishopric under
   the patriarchate of Jerusalem, with fourteen bishoprics under its
   jurisdiction. It continued Christian till it was taken by the Saracens in
   639; was recovered by the Christians in 1124; but in 1280 was conquered by
   the Mamalukes, and afterwards taken from them by the Turks in 1516. Since
   that time it has sunk into utter decay, is now a bare rock, ‘a place to
   spread nets upon,’ as the Prophet Ezekiel foretold it should be. (Ezekiel
   26:14.) See Sandy’s Travels; Vitringa on the place; Bishop Newton on the
   Prophecies, Dissert. xi.” — Lowth ^FT375 “The revenues of Tyre shall be
   employed in supporting the worshippers of the true God. The prophecy
   intimates that Tyre should be converted to the religion of Christ as it was
   in the earliest times of the gospel. Of the same event David also had
   prophesied in Psalm 45:12; 72:10; 87:4.” — Stock ^FT376 “Afin qu’ils mangent
   leur saoul;” — “That they may eat their fill.” ^FT377 “Tout ce que nous
   employons pour la necessité de nos freres;” — “All that we spend for
   relieving the want of our brethren.”

   [113] {Bogus footnote}

   [114] {Bogus footnote}

   [115] {Bogus footnote}

   [116] {Bogus footnote}

   [117] {Bogus footnote}

   [118] {Bogus footnote}

   [119] {Bogus footnote}

   [120] {Bogus footnote}
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 24
     _________________________________________________________________

   Isaiah Chapter 24:1-23

   1. Behold, the Lord maketh the earth empty, and maketh it waste, and turneth
   it upside down, and scattereth abroad the inhabitants thereof.

   1. Ecce Iehova evacuat terram, denudat eam, evertit faciem ejus, et incolas
   ejus dissipat.

   2. And it shall be, as with the people, so with the priest; as with the
   servant, so with his master; as with the maid, so with her mistress; as with
   the buyer, so with the seller; as with the lender, so with the borrower; as
   with the taker of usury, so with the giver of usury to him.

   2. Et erit ut populus, ita sacerdos; ut servus, ita domina ejus; ut ancilla,
   ita domina ejus; ut emptor, ita venditor; ut mutuo dans, ita qui mutuo
   accipit; ut foenerator, ita qui accipit foenori, (vel, ut creditor, ita
   debitor.)

   3. The land shall be utterly emptied, and utterly spoiled: for the Lord hath
   spoken this word.

   3. Evacuando evacuabitur terra, et direptione diripietur; quoniam Iehova
   pronunciavit hoc verbum.

   4. The earth mourneth and fadeth away; the world languisheth and fadeth
   away; the haughty people of the earth do languish.

   4. Luxit, cecidit terra; elanguit, cecidit orbis; elanguerunt qui erant
   sublimis populus terræ.

   5. The earth also is defiled under the inhabitants thereof; because they
   have transgressed the laws, changed the ordinance, broken the everlasting
   covenant.

   5. Et terra fallax fuit sub incolis suis; quoniam transgressi sunt leges,
   mutarunt statutum, dissolverunt foedus seculi.

   6. Therefore hath the curse devoured the earth, and they that dwell therein
   are desolate: therefore the inhabitants of the earth are burned, and few men
   left.

   6. Itaque maledictio cosumpsit terram, et desolati sunt incolæ ejus; ideo
   combusti sunt, inquam, incolæ terræ; et pauci residui sunt facti homines.

   7. The new wine mourneth, the vine languisheth, all the merry hearted do
   sigh.

   7. Periit vinum, elanguit vitis, gemuerunt omnes qui læto erant corde.

   8. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the
   joy of the harp ceaseth.

   8. Cessavit gaudium tympanorum, desiit strepitus exultantium, quievit
   lætitia citharæ.

   9. They shall not drink wine with a song; strong drink shall be bitter to
   them that drink it.

   9. Cum cantico non bibent vinum; amara erit sicera bibentibus eam.

   10. The city of confusion is broken down; every house is shut up, that no
   man may come in.

   10. Contrita est civitas vanitatis; clausa est omnis domus, ne quis
   ingrediatur.

   11 There is a crying for wine in the streets; all joy is darkened, the mirth
   of the land is gone.

   11. Clamor est super vino in plateis; obscuratum est omne gaudium; migravit
   lætitia terræ.

   12. In the city is left desolation, and the gate is smitten with
   destruction.

   12. Residua est in urbe vastitas, et vastatione percussa est porta.

   13. When thus it shall be in the midst of the land among the people, there
   shall be as the shaking of an olive tree, and as the gleaning-grapes when
   the vintage is done.

   13. Quia sic erit in medio terræ, in medio populorum, quasi decussio olivæ,
   et quasi racemi, cum peracta est vindemia.

   14. They shall lift up their voice, they shall sing for the majesty of the
   Lord, they shall cry aloud from the sea.

   14. Hi levabunt vocem suam; jubilabunt in altitudine Iehovæ, vociferabuntur
   a mari.

   15. Wherefore glorify ye the Lord in the fires, even the name of the Lord
   God of Israel in the isles of the sea.

   15. Propterea in vallibus glorificate Iehovam, in insulis maris nomen
   Iehovæ Dei Israel.

   16. From the uttermost part of the earth have we heard songs, even glory to
   the righteous. But I said, My leanness, my leanness, woe unto me! the
   treacherous dealers have dealt treacherously; yea, the treacherous dealers
   have dealt very treacherously.

   16. Ab extremo terræ laudes audivimus, gloriam (vel, gratulationem) justo,
   et dixi, Macies mihi, macies mihi, væ mihi. Prævaricatores prævaricati sunt;
   prævaricatione, inquam, prævaricatores prævaricati sunt.

   17. Fear, and the pit, and the snare, are upon thee, O inhabitant of the
   earth.

   17. Pavor, et fovea, et laqueus super te, O icola terræ.

   18. And it shall come to pass, that he who fleeth from the noise of the fear
   shall fall into the pit; and he that cometh up out of the midst of the pit
   shall be taken in the snare: for the windows from on high are open, and the
   foundations of the earth do shake.

   18. Et accidet ut qui effugerit a voce pavoris, incidat in foveam; et qui
   ascenderit e medio foveæ capiatur laqueo. Quoniam fenestræ de excelso
   apertæ sunt; et commota sunt fundamenta terræ.

   19. The earth is utterly broken down, the earth is clean dissolved, the
   earth is moved exceedingly.

   19. Contritione contrita est terra; dissolutione dissoluta est terra;
   commotione commota est terra.

   20. The earth shall reel to and fro like a drunkard, and shall be removed
   like a cottage; and the transgression thereof shall be heavy upon it; and it
   shall fall, and not rise again.

   20. Agitatione agitata est terra, sicut ebrius; et transferetur sicut
   tabernaculum; et gravis erit super eam iniquitas ejus; et corruet, neque
   adjiciet ut resurgat.

   21. And it shall come to pass in that day, that the Lord shall punish the
   host of the high ones that are on high, and the kings of the earth upon the
   earth.

   21. Et erit in die illa, visitabit Iehova super exercitum excelsum in
   excelso, et super reges terræ super terram.

   22. And they shall be gathered together, as prisoners are gathered in the
   pit, and shall be shut up in the prison, and after many days shall they be
   visited.

   22. Et congregabuntur congregatione instar vinctorum in carcere, et
   claudentur in ergastulo; deinde post multos dies visitabuntur.

   23. Then the moon shall be confounded, and the sun ashamed, when the Lord of
   hosts shall reign in mount Zion, and in Jerusalem, and before his ancients
   gloriously.

   23. Erubescet luna, et pudefiet sol; cum regnaverit Iehova exercituum in
   monte Sion, et in Ierusalem; et coram senibus suis gloria.


   1. Behold, Jehovah maketh the earth empty. This prophecy, so far as I can
   judge, is the conclusion of all the descriptions that have been given from
   the thirteenth chapter downwards, in which Isaiah foretold destruction not
   only to the Jews and to Israel, but to the Moabites, Assyrians, Egyptians,
   and other nations. In short, having, as it were, surveyed all the countries
   which were near the Jews and known to them, he gives a brief summary of the
   whole. Some view this as referring to Israel, and others to the Jews, and
   think that their destruction is foretold; but as he mentions the world, I
   can view it in no other light than as a comprehensive statement of all that
   he formerly said about each of them, and at different times. Nor is this
   view contradicted by the fact that he immediately mentions the priest, which
   might lead us to believe that these things relate to none but the people of
   God; for although he speaks of all the nations, yet because the Jews always
   hold the highest rank, Isaiah must have had them especially in his eye, for
   he was appointed to them. It may be said to have been accidental that he
   mentions other nations; and therefore we ought not to wonder if, after
   having made reference to them, he speaks particularly about his own people
   in a single word.

   Others suppose that he means “the whole world,” but think that he refers to
   the last day, which I consider to be an excessively forced interpretation;
   for, after having threatened the Jews and other nations, the Prophet
   afterwards adds a consolation, that the Lord will one day raise up his
   Church and make her more flourishing; which certainly cannot apply to the
   last judgment. But by the term the earth, I do not think that the Prophet
   means the whole world, but the countries well known to the Jews; just as in
   the present day, when we speak of what happens in the world, we almost never
   go beyond Europe, or think of what is passing in India; for this may be said
   to be our world. Thus, Isaiah speaks of “the earth” known to himself and to
   all whom he addressed, and of the people who inhabited the neighboring
   countries. In short, we may limit the term “World” to the Egyptians,
   Assyrians, Moabites, Tyrians, and such like; as if he had said, “Hitherto I
   have spoken of various calamities, which threatened many nations, and still
   in part threaten some of them; but I may sum up all by saying, ‘The Lord
   will overturn and strip the face of the earth of all its ornaments.’”

   And maketh it bare. [121] Some translate בלקה, (bōlĕkāch,) he uncovereth the
   earth, that the enemies may have free entrance into it. But I choose rather
   to translate it, “he maketh bare the earth,” because the earth is said to be
   “covered,” when it is inhabited by a great multitude of men, and when it
   abounds in fruits and flocks; and it is said to be “uncovered” or “laid
   bare,” when it is deprived of its inhabitants, and when its covering is
   taken away from it, as if one were stripped of his raiment and ornaments.
   Now, this must have happened not only to the Jews, but to the Assyrians,
   Egyptians, and other nations, which he had mentioned; and therefore to all
   of them together he threatens their ruin.

   2. And it shall be. By these words he means the utmost desolation, in which
   there will be no longer any distinction of ranks or any appearance of a
   commonwealth; for so long as there is a tolerably regular form of
   government, some distinction continues to be maintained between “the
   people” and “the priests.” By a figure of speech, in which a part is taken
   for the whole, (sunekdochikōs,) he mentions one department instead of the
   whole class, as is frequently done in the Scriptures; though we might take
   כחנים, (kōchănīm,) to mean those who hold any high rank; for Hebrew writers
   frequently give this name to princes, and especially to those who are of
   royal blood; but I have no reluctance to view it as an instance of the
   figure of speech which I have mentioned.

   Since Isaiah reckons this confusion among the curses of God, and declares
   that, when the distinction of ranks is laid aside, it is a terrible display
   of the vengeance of God, we ought to conclude, on the other hand, how much
   God is pleased with regular government and the good order of society, and
   also how great a privilege it is to have it preserved among us; for when it
   is taken away, the life of man differs little from the sustenance of cattle
   and of beasts of prey. We ought therefore not only to acknowledge the
   dreadful vengeance of God, but also to lay it to the blame of our own sins,
   whenever he breaks down order and takes away instruction and courts of law;
   for when these fall, civilisation itself falls along with them. It ought
   also to be considered that, when the Lord executes his judgments, he spares
   no rank, not even the most sacred. What was this order of priests, which the
   Lord had so splendidly adorned, and had determined to consecrate to himself,
   and of which the people also boasted as if it had been unchangeable and
   eternal? Yet even the rank of priesthood is involved in the judgment of God,
   because there is no respect of persons, but, on the contrary, the more
   highly any have been favored, and the higher the rank to which they have
   been exalted, the more severely will he punish them, if they shall shew
   themselves to be ungrateful and abuse his benefits.

   As the servant, so his master; as the buyer, so the seller. This statement
   is to the same effect with what goes before; for these ranks are manifestly
   lawful, and are not usually set aside, unless when the Lord determines to
   chastise his people with dreadful vengeance, as we have already said; for in
   a well-ordered society the distinction between master and servant must be
   observed. In like manner, no public government can be lasting without the
   transactions of commerce; and therefore, when the distinction between rich
   and poor has been taken away, every scheme for gaining a livelihood among
   men is destroyed. The meaning of the Prophet is, that all civil government
   will be broken up, because in such calamities, they who were the wealthiest
   are reduced to the lowest poverty. In short, he describes the most appalling
   desolation, which will be followed by unwonted change.

   3. By emptying shall the earth be emptied. He confirms what he had already
   said, and declares that those changes will not be accidental, but that they
   are the work of God. In the first verse, he had expressly stated that God is
   making preparations for emptying the earth: he now asserts that it will
   happen, and adds the reason, that God hath purposed and determined to do it.

   4. The earth hath lamented. Isaiah proceeds with his subject; for all this
   tends to explain the desolation of the whole world, that is, of the world
   which was known to the Jews. According to his custom, he illustrates the
   judgment of God more clearly by figures, which are fitted to produce an
   effect on sluggish minds.

   The lofty people of the earth. [122] By the “lofty ones” we must understand
   those eminent persons who held a higher rank than others; for this is more
   wonderful than if the common people had fallen. Yet if it be thought
   preferable to explain it as relating peculiarly to the Jews, I have no
   objection; for although the Assyrians and Egyptians excelled them in wealth
   and power, still the Jews held the highest rank in this respect, that they
   had been adopted by God. But I prefer the other exposition, which makes the
   meaning to be, that the Lord would inflict punishment, not only on common
   people, but also on those who surpassed others in rank and splendor.

   5. And the earth was deceitful. [123] Others render it “defiled” or
   “polluted,” because כנף (chānăph) means “to be wicked.” Both renderings may
   be appropriate; but the next verse appears to demand that we explain it to
   mean false; for he appears to illustrate and exhibit it more fully
   immediately afterwards, when he says that “the earth has been consumed by a
   curse.”

   Under its inhabitants. Whether תהת (tăhăth) be translated “Under its
   inhabitants,” or, “On account of its inhabitants,” is of little importance.
   There is a kind of mutual bargain between the land and the husbandmen, that
   it gives back with usury what it has received: if it does not, it deceives
   those who cultivate it. But he assigns a reason, imputing blame to them,
   that they render it barren by their wickedness. It is owing to our fault
   that it does not nourish us or bring forth fruit, as God appointed to be
   done by the regular order of nature; for he wished that it should hold the
   place of a mother to us, to supply us with food; and if it change its nature
   and order, or lose its fertility, we ought to attribute it to our sins,
   since we ourselves have reversed the order which God had appointed;
   otherwise the earth would never deceive us, but would perform her duty.

   Because they have transgressed the laws. He immediately assigns the reason
   why the earth is unfaithful, and deceives her inhabitants. It is because
   those who refuse to honor God their Father and supporter, will justly be
   deprived of food and nourishment. Here he peculiarly holds up to shame the
   revolt of his nation, because it was baser and less excusable than all the
   transgressions of those who had never been taught in the school of God. The
   word תורה (tōrāh) is applied to “the Law,” because it denotes instruction;
   but here, in the plural number, תורת (tōrōth,) it denotes all the
   instruction that is contained in the “Law.” But as the “Law” contains both
   commandments and promises, he adds two parts for the purpose of explanation.

   They have changed the ordinance. The Hebrew word חק (chōk) means “an
   ordinance,” and on that account some think that it denotes ceremonies, and
   others that it denotes morals. We may render it “commandments;” and I
   understand it to mean not only ceremonies, but everything that belongs to
   the rule of a holy life.

   They have broken the everlasting covenant. The third term employed by him
   is, ברית, (bērīth,) by which he means a covenant and contract. This word is
   limited to those “contracts” by which the Lord, who adopted his people,
   promised that he would be their God. (Exodus 19:6; 29:45; Leviticus 26:12.)
   He therefore charges them with ingratitude, because, when the Lord revealed
   himself by all these methods, and gave proofs of his love, they were
   disobedient and rebellious, “transgressed the laws,” and “broke the holy
   covenant.”

   But why does he address himself to the Jews? Because he knew that he had
   been appointed to be their Prophet, that he might especially give
   instructions to them. Hence we may infer what is the rule of a holy life. It
   is contained in that law which we ought to follow if we wish that God should
   approve of our life; if we turn aside from it, we must be wicked and
   abandoned. We ought also to remark, that it is the will of God that in his
   word we should consider not only his commandments and laws, but also his
   covenant; for the chief part of the word consists of promises, by which he
   adopts and receives us as his own people. Besides, the Prophet
   unquestionably intended to use a variety of terms in order to express his
   meaning more strongly; as if he had said, “There is nothing about us that is
   sound and pure; everything is polluted and corrupted.”

   He calls it “the covenant of eternity,” or “the everlasting covenant,”
   because it ought to be perpetual and inviolable, and to be in force in every
   age. It was to be transmitted, in uninterrupted succession, from father to
   son, that it might never be effaced from the memory of man, but might be
   kept pure and entire. He therefore represents in strong terms their
   treachery and wickedness, because they dared to violate that covenant which
   God had made with them, and to overthrow what the Lord intended to be firm
   and permanent. This was monstrous; and therefore we ought not to wonder that
   the earth takes vengeance for this wickedness, and refuses to give food to
   men.

   6. Therefore hath the curse devoured the earth. Some render it perjury,
   [124] but as אלה (ālāh) signifies also a “curse,” I have no doubt that here
   he employs it to denote a “curse,” and alludes to those curses which Moses
   in the law threatens against wicked men and transgressors of the law,
   (Leviticus 26:16; Deuteronomy 28:15.) We know that the earth was cursed on
   account of the transgression of our first parent, so that it brought forth
   thorns and thistles instead of fruits. (Genesis 3:17, 18.) The Lord
   mitigated this curse, so that, although men were ungrateful and unworthy,
   still it yielded them food. But when we do not cease to sin, and when we add
   sin to sin, is it not in the highest degree just that the earth should
   become barren and unfruitful, in order that we may more clearly perceive
   this curse, and that it may make a deeper impression on our senses?

   And its inhabitants are made desolate. I think that אשם (āshăm) here means
   “to make desolate,” rather than “to forsake;” and this is apparent from the
   context, on which account I have translated it “are made desolate.” But
   perhaps it will be thought preferable to take the copulative ו (vau) as
   signifying because, and then the meaning will be, “The earth accursed by God
   is burnt up, because its inhabitants have acted wickedly.” [125]

   Therefore the inhabitants of the earth are burned, and few men left. The
   word חרו (charu) may be taken metaphorically, and I prefer this view of it,
   which makes the meaning to be, that those whom the wrath of God has consumed
   are burned up; because the destruction is compared to a conflagration. When
   he adds, “that few will be left,” we learn from it that this prediction
   cannot be explained as relating to the last day of judgment, and that, on
   the contrary, the Prophet foretells and confirms those desolations which
   threatened various nations, and that he does so in order that the godly may
   fear, and may be led to repentance, and may be prepared for enduring all
   things.

   7. The wine hath failed. The same subject is continued, and the Prophet
   threatens chiefly against the Jews the desolation of the land. He gives a
   long description in order to affect them more deeply, and impress them with
   a conviction of the judgment of God. Their luxury, intemperance, and
   feasting, are rapidly surveyed, because amidst so great abundance they
   proudly disobeyed God. Such ingratitude was not peculiar to the Jews or to
   that age, but it is universally found that they who enjoy abundance rebel
   against God, and indulge themselves too freely. On this account the Prophet
   censures them; as if he had said, “Hitherto you have been plunged in
   luxuries and pleasures, but the Lord will cause you to lead a very different
   kind of life.” Isaiah speaks of the future as if it had been present, in
   order to place it more clearly before their eyes.

   9. They shall not drink wine with a song. To drink wine is not in itself
   evil, because God has appointed it for the use of man; but here the Prophet
   describes the banquets of drunkards, which were full of licentiousness,
   songs, and insolence. Again, because they abused their enjoyment of plenty,
   he threatens them with want, which men almost bring upon themselves, when by
   their luxury they turn to a bad use the goodness of God.

   Strong drink shall be bitter. He adds, that if they drink wine, it will be
   “bitter” to them; because sorrow commonly deprives men of a relish both for
   what they eat and for what they drink. The meaning may be thus summed up,
   “Though they have abundance of wine, yet they will be deprived of the use of
   it, because they will feel such sorrow as shall take away all relish for
   it.” “Strong drink shall be bitter;” that is, you shall no longer enjoy
   those pleasures and delights in which you have hitherto indulged.

   10. The city of [126] vanity is broken down. I do not object to viewing this
   as relating especially to the desolation of Jerusalem. Yet it may be
   gathered from the context that it applies also to other cities; for shortly
   afterwards he uses the plural number in summoning the nations to appear
   before the same tribunal. But as the Prophet had his own countrymen chiefly
   in view, we may properly consider it to denote Jerusalem, which he calls
   “the city of vanity,” either because there was no solid virtue in it, or
   because it was destroyed.

   The word תהו (tōhū) may refer either to the destruction itself, or to their
   crimes, by which they provoked the wrath of God against them. If it be
   thought better to refer it to their crimes, it will denote “the city of
   confusion,” in which nothing is regular or properly arranged; and I approve
   of this interpretation. Yet it may refer to the punishment; for it declares,
   in my opinion, the cause of the destruction, and gives up the city to ruin,
   because justice and good government are banished from it.

   Every house is shut up. This is a proof of solitude, and the only reason why
   it is added is, to express the desolation of that city.

   11. There is a cry about wine. He means, that there will be a scarcity of
   wine; for where want or hunger is found, it is accompanied by unceasing
   complaints, not only in private, but “in the streets” and public places. He
   therefore points out those doleful sounds and complaints, but, at the same
   time, reproves their luxury and intemperance, because they were not
   satisfied with what was necessary, but greedily swallowed wine, and
   abandoned themselves to every kind of enjoyment. We must supply the
   contrast. “Hitherto you have had abundance of wine and of food, and you have
   taken occasion from it to grow insolent against God; and therefore you will
   justly be deprived of them, and, instead of your wanton indulgence, wailing
   and lamentations will be heard in the streets.”

   All joy is darkened. The metaphor in this second clause deserves attention;
   for, as we say that joy brightens when it obtains its object, so the Prophet
   here says, that “joy is darkened,” because sorrow may be said to be a cloud
   drawn over it. To rejoice is not in itself evil, any more than to drink; and
   the Prophet does not censure joy simply considered, but excessive and
   immoderate mirth. When men are merry, they lay no restraint on themselves on
   account of that dissoluteness or love of disorder (ataxian) which is natural
   to them. The Jews, having behaved insolently and lived luxuriously, are
   deservedly threatened with the vengeance of God, because most justly is joy
   taken from us when we know not how to make a right use of the Lord’s
   benefits, or to rejoice in him. It thus becomes necessary that he should
   take away our pleasures and delights, and compel us to sigh and groan.

   12. In the city is left desolation. By an elegant mode of expression he
   describes the desolation of Jerusalem or of many other cities. The ornament
   and perfection of cities consists of men; and therefore, when their
   inhabitants have been removed, cities are said to be deserted. The Prophet
   says ironically, that “ruin” will be left; but the word שמה (shămmăh) is
   rendered by others desolation, which amounts to the same thing.

   And the gate is smitten with desolation. He mentions the gates, because in
   them the crowded population of the city was seen, for there the people
   assembled, and there the courts of justice were held. At first, therefore,
   he mentions the whole city, and next he names one part of it, but for the
   purpose of setting the matter in a stronger light; for although cities be
   deprived of their inhabitants, yet some are to be seen in the gates; but if
   the gates be altogether empty, there must be grievous solitude in the whole
   city.

   13. For it shall be in the midst of the land. As this statement is inserted
   between the threatenings and the consolation, the Prophet appears to address
   the chosen people, and not all the nations indiscriminately; if we do not
   rather say that he describes the dispersion, by which the Jews were divided,
   as it were, into many nations. But this being a harsh and forced
   interpretation, I interpret it as simply meaning that some hope is left to
   the ruined nations, and certainly this prediction applies strictly to the
   kingdom of Christ; and therefore we need not wonder that some part of the
   salvation is also promised to the Gentiles.

   As the shaking of an olive-tree. The Prophet has elsewhere used the same
   metaphor, but it was when he spoke of the Church alone. (Isaiah 17:5, 6.) On
   that occasion he said that some seed of God would be left, that believers
   might not think that the Church was utterly ruined; for when “the olives are
   shaken,” still a few olives are left, and some grapes after the vintage; and
   in like manner, after the terrible destruction which shall fall upon the
   Church, a small number of the godly will be left. But now he extends the
   same promise to other parts of the world, as they were to become partakers
   of the same grace through Christ. Yet there is still a mixture of
   threatening; as if he had said, that the earth will be deprived of its
   inhabitants in exactly the same manner as the trees and vines are stripped
   of their fruits.

   14. They shall lift up their voice. He follows out and increases the
   consolations which he had briefly sketched; for, having formerly (Isaiah
   10:19-22) said that, out of that vast multitude, a few drops would be left,
   which would nevertheless overflow the whole world, in like manner he now
   says, that the small number of the godly, which shall be left out of an
   abundant vintage, will nevertheless rejoice and utter a voice so loud that
   it will be heard in the most distant countries. This was done by the
   preaching of the gospel; for, as to the condition of Judea, it appeared to
   be entirely ruined by it: the national government was taken away, and they
   were broken down by foreign and civil wars in such a manner that they never
   could rise above them. The rest of the world was dumb in singing the praises
   of God, and deaf to hear his voice; but as the Jews were the first fruits, I
   shall willingly admit that they are here placed in the highest rank.

   Hence we obtain a remarkable consolation, that the Lord can in a moment
   restore his Church, and make it most flourishing; or rather, he can, as it
   were, create it out of nothing; for even out of death, as we have seen, he
   brings life. Now, this is contrary to nature and to ordinary custom, that so
   small a number of persons should lift up their voice, and be heard in
   distant places; for where there are few persons, there is silence, and where
   there is a crowd, there is commonly a noise. It is therefore a work of God,
   which goes beyond the course of nature and the ability of men; for otherwise
   it would appear as if the Prophet uttered what was contradictory, that when
   the whole of Judea had been laid waste and the world had been emptied, there
   would be few or almost none left, and yet that their shouting would be heard
   everywhere. This is in itself incredible, or rather absurd; but, as we have
   already said, it is an astonishing work of God.

   They shall cry aloud from the sea. By those heralds he means not only those
   who were the descendants of the Jews according to the flesh, but those who
   were descended from them by faith. The crying aloud denotes not only
   cheerful voices, expressive of gladness and joy, but likewise confidence;
   for they will freely and boldly utter with a loud voice the praises of God.
   He states, at the same time, that it is right that believers should be
   employed in extolling God’s perfections and not their own claims to
   approbation. By the sea, he obviously means distant countries, and those
   which lay beyond the sea and were unknown to the Jews.

   15. Wherefore glorify Jehovah in the valleys. [127] God’s benefits ought to
   excite us to gratitude, and we testify it by singing his praises. “What
   return shall we make,” as David says, “for all the benefits which he has
   bestowed on us, but to take the cup of thanksgiving for salvation, and call
   on the name of the Lord?” The Prophet therefore observes this order; having
   spoken of the restoration of the Church, he exhorts us to offer the
   sacrifice of praise.

   By the valleys, he means countries that are hidden and, as it were,
   separated from others; for those which are surrounded by mountains are
   separated and disjoined by nature. The consequence is, that the inhabitants
   of valleys are less civilized, because they have fewer opportunities of
   conversing with each other. The meaning is the same as if the Prophet had
   said, that there will not be a corner so obscure or retired that the praises
   of God shall not be heard in it.

   The name of Jehovah the God of Israel. He uses the expression, “the name of
   the God of Israel,” in order to intimate that all nations will call upon the
   true God; for, as all nations have a knowledge of God that is natural to
   them, so all easily turn aside to superstition and false worship. (Romans
   1:19.) But here he speaks of spreading the true religion through the whole
   world; and this makes it still more evident that the prophecy relates to the
   kingdom of Christ, under which true religion has at length penetrated into
   foreign and heathen nations.

   16. From the uttermost part [128] of the earth. This verse contains two
   statements which have some appearance of being at variance with each other.
   It begins with a joyful description of the praises of God, and next passes
   on to complaints and lamentations, in which he bewails the treachery of
   transgressors, who overturn religion and godliness. So far as relates to
   praises, we have said that we can neither praise God nor call upon him, till
   he reveal himself to us, and give a taste of his goodness, that we may
   entertain hope and confident expectation of life. Hence those sayings of
   David,

   “In the grave who shall praise thee, O Lord?
   In death who shall confess to thee?” (Psalm 6:5.)

   When we feel nothing but the wrath of God, we are dumb to his praises; and
   therefore when he says that the praises of God will be heard, he means that
   the gospel will be spread through the whole world; that men may acknowledge
   God to be their Father, and may thus break forth into his praise. “From the
   uttermost part” is a phrase that deserves attention; for at that time the
   praises of God were confined to Judea, and were not heard at a distance; but
   afterwards they began to resound everywhere. (Psalm 76:1, 2.)

   Glory to the righteous. Some consider this to be spoken by all believers, as
   if the song were, “God is glorified on account of his righteousness.” Others
   read the two clauses as one, “We have heard that glory is given to the
   righteous God.” Those who think that the heralds of God’s praises are called
   “righteous,” bring out a very good sense, but do not attend to the word
   “Glory,” or at least are constrained to render the word צבי (tzēbī) joy.
   [129] He makes use of the preterite, “We have heard,” instead of the future
   tense; and his reason for doing so is, that he intended to cheer the hearts
   of the godly by some consolation; “We shall again hear the praises of
   God;” for this is more than if he had said, “They will be heard.” He speaks
   also in the first person, in order to include the whole body of the Church,
   and thus to awaken the attention of the godly.

   God is called righteous; and we know that this expression frequently occurs
   in Scripture, but it belongs to him in a different manner from that in which
   it belongs to men; for men are called “righteous,” on account of the
   “righteousness” which has been communicated to them; but God, who is the
   fountain of righteousness, is called “righteous,” on account of what he
   performs. (Deuteronomy 32:4; Psalm 7:9; 11:7.) And that is a proof of this
   congratulation and thanksgiving, because from the communication of this
   righteousness we obtain salvation and life; and therefore, wherever the
   righteousness of God is, it must be followed by praises and thanksgivings.

   When the Prophet predicted these things, how incredible might they appear to
   be! for among the Jews alone was the Lord known and praised. (Psalm 76:2.)
   To them destruction is foretold, and next the publication of the word, and
   the celebration of the praises of God; but how could these things be done,
   when the people of God had been destroyed? Hence we may infer that there
   were few who believed these predictions. But now that those events have
   taken place, it is our duty to behold with admiration so great a miracle of
   God, because, when the Jews had been not only broken down, but almost
   annihilated, still there flashed from them a spark by which the whole world
   was enlightened, and all who were kindled by it burst forth into a
   confession of the truth.

   My leanness. [130] This passage is explained in various ways; for some
   translate רזי(rāzī) secret, and others leanness. Those who translate it
   secret understand the Prophet to mean that a double secret has been revealed
   to him, because the Lord has determined to reward the good and to punish the
   wicked; for when men look only at the outward appearance of things, and see
   that the wicked succeed to their wish, and that the godly are overwhelmed by
   afflictions, they are distressed, and doubt whether the affairs of men are
   governed by the hand of God, or all things happen by chance; and Solomon
   shews that thoughts of this kind are the seed of ungodliness. (Ecclesiastes
   8:11.) On this account the Psalmist also says, that he “entered into the
   sanctuary of God,” that he might examine the subject in another manner than
   by human reason. (Psalm 73:17.) If we adopt that interpretation, the meaning
   will be, “Though it appear as if there were no reward to the righteous, yet
   I hold this as a secret imparted to me, that it will be well with them; and
   although the wicked think that they will escape, yet I know that they will
   not pass unpunished.” But as this ingenuity appears to be too far-fetched, I
   prefer a more simple interpretation; and, besides, there immediately follows
   an interjection expressive of lamentation, אוי, (ōī,) Wo! so that I do not
   think that Isaiah speaks here about the righteous or about their reward.

   Others more correctly explain it leanness; as if he had said, that through
   grief he shrinks and grows lean; for as the prosperous and flourishing
   condition of that people might be called “fatness,” so its wretched and
   distressed condition might be called “leanness.” Here the Prophet stands
   forth as the representative of the whole race; and when the Lord cuts it
   down, he justly complains of his “leanness.” This interpretation, I have
   said, is probable; for when the Prophet saw the people diminishing in
   numbers, he had good reason for bewailing that diminution. We know that,
   when the grace of God was very abundantly poured out, the ancient people was
   greatly diminished, and the posterity of Abraham was almost annihilated.

   But we must see if the Prophet does not look farther than to the rejection
   of his nation, so as to bewail the condition of his bowels, when he foresees
   that the Church will be heavily distressed; for רז (rāz,) which some
   translate secret, may properly be understood to denote the internal part of
   the body. In this way the exclamation would be, “My bowels, or my entrails,
   are pained;” for in a pathetic discourse there is no absurdity in supposing
   that a word is supplied. When the Lord has extended his Church, it appears
   to be in a flourishing state, and free from all danger; but when its very
   inwards or bowels, that is, its own members, give it uneasiness, it is
   grievously tormented. Hypocrites arise, by whom it is more annoyed than by
   enemies who “are without.” (Revelation 22:15.)

   Such is also the import of those groanings, אוי, (ōī,) wo to me; and Isaiah,
   I have no doubt, intended to intimate that the godly should not think that
   they will be happy in this world, but should believe that they must maintain
   a continual strife, even when they might imagine that there is nothing to
   hinder them from enjoying uninterrupted tranquillity and peace. He wishes to
   express the feeling of poignant grief which torments the Church inwardly,
   even in her very bowels; and this affliction is the more deeply to be
   lamented, because it cannot be avoided; for, as some one says, the Church
   can neither flee from internal and domestic enemies, nor put them to flight.
   Isaiah can scarcely find terms adequate to express this miserly

   The treacherous dealers have dealt treacherously. These words abundantly
   confirm the expositions which have been already given. How heavy this
   affliction is, and how deeply it ought to be deplored, we ourselves have
   abundantly experienced, and still experience every day. Whence arose Popery,
   and all its corruption, but from this internal evil? for it was an
   imposthume (apostēma) bred in the very bowels of the Church, which sent
   forth offensive and diseased matter. How comes it also that, when the Church
   begins to revive, we see doctrine corrupted and discipline overturned not
   only by the common people, but by those who ought to have given a good
   example to others? Is it not because the Church is always subject to this
   evil?

   17 Fear, and the pit, and the snare. The Prophet here discourses against the
   sins of the people. Formerly he declared that not only one nation, but very
   many and very distant nations, would have abundant grounds of thanksgiving.
   He now passes to another doctrine; for I think that these words ought to be
   separated from what goes before, because Isaiah again threatens the wicked,
   that they may know that amidst the highest prosperity of the Church they
   will be miserable. For the sake of cherishing their indifference, wicked men
   are accustomed rashly to apply the promises of God to themselves, though
   they do not at all belong to them; and therefore the prophets usually mingle
   threatenings with them. It is also possible that Isaiah delivered this
   discourse separately from the rest, and on a different occasion; for neither
   the prophets themselves nor other learned men divided the chapters. We have
   often seen different subjects joined together, and others divided which
   ought to have been joined, which was undoubtedly done through ignorance.
   However that may be, the Prophet returns to the wicked, and threatens
   against them severe and dreadful judgment.

   This description of “fear, the pit, and the snare,” is intended to touch the
   feelings; for if he had said, in a single word, that destruction awaits the
   wicked, they would not have been greatly moved. But there is room for
   doubting if he addresses the Jews alone. For my own part, I should not be
   much inclined to dispute about this matter; but I think it is more probable
   that these threatenings related also to other nations, and even to the whole
   world, of which he had formally prophesied.

   O inhabitant of the earth. By “the world” we understand those countries
   which were known to the Jews, as we have already explained. The meaning is,
   “Thou art pressed by afflictions so diversified, that thou hast no means of
   escape.” Amos gives a similar description: “He who shall flee through dread
   of a lion shall meet a bear; and if he go into the house, when he leaneth on
   a wall, a serpent shall bite him.” (Amos 5:19.) Isaiah formerly said that
   lions would be sent against the Moabites who had escaped from the battle.
   (Isaiah 15:9.) God has an endless variety of scourges for punishing the
   wicked. It is as if he had said, “Know that you cannot escape the hand of
   God; for he has various methods by which he takes vengeance on their crimes,
   and thus overtakes those who had hoped to escape by a variety of
   contrivances. He who escapes from the battle shall be tormented with hunger;
   and when he is freed from hunger, he will meet some other calamity, as if
   nets had been laid on all sides to ensnare you.”

   For the windows from on high are open, and the foundations of the earth are
   shaken. This argument confirms what had been already said, that it is
   impossible for them to escape the vengeance of God, who has prepared for it
   a free course in heaven and in earth, from the utmost height of heaven down
   to the depths of the earth. Some think that he alludes (Genesis 7:11) to the
   deluge; but, in my opinion, the meaning is simpler, that the wrath of God
   will be revealed above and below; as if he had said, “The Lord will arm
   heaven and earth to execute his vengeance against men, that wherever they
   turn their eyes, they may behold nothing but destruction.”

   19. By breaking down is the earth broken down. He heightens his description
   of punishments by using various modes of expression. A little afterwards he
   will point out the cause of this “shaking,” which is, that men by their sins
   had drawn down on themselves such destruction. He now declares that this
   evil is incurable. We have formerly said that the Prophet explains the same
   thing in various ways, and for the purpose of striking and arousing those
   minds which are naturally very sluggish; for there is in the flesh a
   carelessness which produces contempt of God, and we have too much experience
   of it both in ourselves and in others. In order, therefore, that the
   prophets might arouse those who were careless and asleep in their vices,
   they adorn their style; not because they cared about being thought eloquent,
   but that they might make their hearers more attentive, and sting them to the
   quick. Hence the allusions of which these verses are full; hence the
   brilliant metaphors in the style; hence the threatenings and terrors
   announced in various ways; the object of all is, that careless men may be
   aroused.

   Now, this doctrine ought to be limited to the wicked; not because the godly
   are exempted from those evils, for they are afflicted as well as other men;
   but because, when the godly betake themselves to God, and rely wholly upon
   him, they are not shaken in this manner, and remain firm and steadfast
   against every assault; while wicked men, who despised the judgments of God,
   and took unbounded liberties in transgression, are terrified and alarmed,
   and never find rest.

   20. And shall be removed like a tent. This does not mean that any change
   will take place in the position of the earth; but these words, as we have
   already said, must be referred to men; as if he had said, that there would
   be no kingly power and no regular government. In short, he intended to
   describe those changes which he had spoken of in the tenth chapter.

   And the transgressions thereof shall be heavy upon it. When he says that
   “the earth is laden with its iniquity,” he has very appropriately assigned
   this reason, that we may understand that God is never angry with men without
   a cause; for we ourselves are the authors of all the evils which we suffer.
   God is by nature disposed to kindness, and regards us with a father’s love;
   and therefore it is our own fault that we are treated with sharpness and
   severity, and we have no reason to blame him. [131]

   And it shall fall, and not rise again. He at length repeats what he briefly
   stated a little before, that there will be no remedy for those evils. Some
   think that this relates to the Jews, whose form of government was entirely
   taken away, so that they were broken down and scattered, and were scarcely
   reckoned in the rank of men. But I give a more extensive interpretation,
   that the distresses of the world will be so severe, that it cannot be
   restored to its original condition. Men always contend against adverse
   events, and their minds are full of confidence. Having endured calamities,
   they think that there will be some room for breathing, and their minds are
   swelled with false hopes, which the Prophet therefore takes away, that they
   may not in future deceive themselves by unfounded expectation. Yet it ought
   to be observed, that this general statement does not set aside the exception
   which Isaiah formerly made.

   21. And it shall come to pass. This passage has tortured the minds of many
   commentators, and various interpretations have been offered by various
   writers. Some think that this relates to the sun and the stars, and others,
   that it relates to the devils, who will be punished along with the wicked.
   Others refer it to the Jews, on whom God had bestowed a remarkable
   privilege. But I cannot adopt any of those interpretations. [132] The simple
   and genuine meaning, therefore, appears to me to be, that no power will be
   so high as to be exempted from those scourges of God; and though they raise
   themselves above the clouds, yet the hand of God will reach them; as it is
   said in the Psalm,

   “Whither shall I go from thy Spirit? and whither shall I flee from thy face?
   If I ascend into heaven, thou art there; if I take the wings of the morning,
   and dwell in the uttermost parts of the sea, there also shall thy hand
   pursue me.” Psalm 139:7-10.

   Jehovah will visit upon the army on high. [133] This is a metaphor by which
   he denotes kings and princes, who shine and sparkle in the world like stars;
   and he afterwards explains this metaphor in direct language, by adding upon
   the kings of the earth; for I do not think that they ought to be separated,
   as if he were speaking of different subjects, but that there is a repetition
   of the same statement, so that the latter clause explains the former. But
   perhaps it will be thought preferable to explain it thus: “he will visit on
   the kingdoms of the earth,” even on those things which appear to surpass the
   rank of men; for some things rise so much above others, that they appear as
   if they did not belong to the ordinary rank. The word visit must relate to
   punishment, as even the context shews plainly enough.

   22. And they shall be gathered together, and shall be shut up in prison. He
   continues his subject in the beginning of the verse. The mode of expression
   is metaphorical; for they were not all captives, but God reduced them to
   servitude, as if a man held in his hand the enemies whom he subdued. He
   therefore brings forward God as a conqueror, who shuts up enemies in prison,
   as captives are commonly shut up. We know that men, as it were, flee from
   God, and despise him, so long as he spares them, and exercises any
   forbearance towards them; and on this account also he threatens that they
   shall be thrown into prison in large masses, that they may not solace
   themselves with their multitude.

   Afterwards they shall be visited. When he adds that after a time “they shall
   be visited,” it is not simply a promise, but includes also a threatening to
   this effect, “As formerly by their obstinacy they mocked God, and
   excessively prolonged the time of sinning, so God will punish without making
   haste, till at length, though late, they acknowledge the cause of their
   distresses.” Thus earthly judges frequently do not deign to admit into their
   presence the malefactors who have offended them, but plunge them into
   darkness and filth, and gradually wear them out, in order to subdue their
   obstinacy. Again, as there are two ways in which God visits the world,
   either when he punishes the wicked, or when he shews to the elect the tokens
   of a Father’s kindness, the word visit here signifies “to look upon;” and
   thus the Prophet softens the harshness of the threatening. It was necessary
   that the hearts of the godly should be supported amidst these distresses,
   that they might not faint; and on their account, therefore, after various
   threatenings, the prophets are wont to add consolations. As these statements
   tended to support believers, they were undoubtedly addressed to the Jews,
   among whom chiefly faith was found, or rather, there was none to be seen
   anywhere else.

   After many days. This also deserves attention. It was intended to try the
   faith of the godly; [134] for we are hasty in our desires, and would wish
   that God should immediately perform his promises: we complain that he is
   slow, and we cannot brook any delay. It is therefore our duty to wait
   patiently for that mercy; and no delay, however long, should make us lose
   heart. Yet it ought also to be observed, that this does not refer to all;
   for, as we saw a little before, God had determined to save but a small
   remnant; and this ought to quicken us the more, that, being humbled by slow
   and long-continued punishments, we may meet God who visits us.

   23. The moon shall be confounded. Many commentators think that the Prophet
   waxes still more wroth against the Jews, so far as to say, that the sun and
   moon and stars are ashamed of their unbelief, and that not only men, but
   creatures devoid of speech, will abhor them; but this appears to be far
   removed from the meaning and design of the Prophet. I have no doubt that he
   continues to give the consolation which he had glanced at in the former
   verse; “When the Lord shall visit his people, and cleanse the Church from
   its defilement, he will establish a kingdom so illustrious that it will
   darken the sun and stars by its brightness.” This mode of expression is
   frequently employed by the prophets, and we have formerly seen it. Since,
   therefore, God will establish your kingdom on Mount Zion, so great will be
   its splendor in the restoration of the people, that those things which
   dazzle the eyes of men, will be dark in comparison of it; and, for the
   purpose of expressing this, he has mentioned those objects which surpass all
   others in brightness.

   When the Lord of hosts shall reign in Mount Zion. Some think that the word
   reign denotes God’s vengeance; but this is inaccurate, for although the Lord
   is said to reign when he discharges the office of a Judge, yet the complex
   phrase, “the reign of God in Mount Zion,” always denotes mercy and
   salvation. He speaks of the restoration of the Church, and hence it follows,
   that it is only in Christ that those things are fulfilled.

   And before his elders glory. By expressly mentioning the “elders,” he
   employs a figure of speech frequently used in Scripture, by which the chief
   part of the Church is taken for the whole body of it. And yet it is not
   without a special design that he denotes, by the term “elders,” not only the
   priests, but other governors who preside over discipline and morals, and by
   whose moderation and prudence others ought to be guided. Under their name he
   includes the whole nation, not only because they represent the whole body,
   and because the common people are in some measure concealed under their
   shadow, but likewise that believers may entertain hope of future
   restoration; for otherwise it would have been of little or no avail that a
   scattered multitude should be left like a mutilated body or a confused mass.
   Not without good reason did he use the phrase, “and before his elders,” that
   the Jews might know that the power of God would be visibly and strikingly
   displayed; not that it can be perceived by the bodily senses, but by faith.
   He reigns in such a manner, that we feel that he is present with us; and if
   we did not comprehend this, it would yield us no consolation.

   Glory. [135] Instead of “glory” some read “gloriously,” and others,
   “glorious.” I prefer to take it simply as a substantive, though there is
   little difference in the meaning. He shews how great will be the splendor
   and glory of God, when the kingdom of Christ shall be established, because
   all that is brilliant must be obscured, and the glory of Christ alone must
   hold a high and prominent place. Hence it follows, that then only does God
   receive his just rights, and the honor due to him, when all creatures are
   placed in subjection, and he alone shines before our eyes.
     _________________________________________________________________

   [121] “And maketh it waste.” — Eng. Ver. ^FT379 “The haughty people of the
   earth. (Heb. the height of the people.)” — Eng. Ver. ^FT380 “The earth also
   is defiled.” — Eng. Ver. “The earth is even polluted.” — Stock. “And the
   land has been profaned.” — Alexander ^FT381 “On account of the sin of
   perjury is the earth consumed.” — Jarchi. “אלה (ālāh) does not here mean
   false swearing, as explained in the Targum, and by Jarchi, and Kimchi, but
   the curse of God attending the violation of his law.” — Alexander ^FT382
   “אשם (āshăm) is taken by some of the early writers in the sense of being
   desolate. Its true sense is that of being recognised as guilty, and treated
   accordingly. It therefore suggests the ideas both of guilt and
   punishment.” — Alexander ^FT383 “The city of confusion.” — Eng. Ver. ^FT384
   “In the fires, (or, valleys.)” — Eng. Ver. ^FT385 “The uttermost part. (Heb.
   wing.)” — Eng. Ver. The Septuagint translates it literally, apo tōn pterugōn
   tōs gōs, “from the wings of the earth” — Ed ^FT386 There is a considerable
   diversity of opinion about the application of the term righteous in this
   passage. Many commentators agree with Calvin in thinking that God is here
   called righteous. Bishop Stock has slightly modified this view by applying
   the designation to the Messiah. “By the righteous,” says he, “is probably
   meant one person the Messiah, (see Acts 7:52, 22:14,) whose kingdom the
   Prophet beholds in vision, and joins in the chorus of joy at its approach; a
   joy, however, which is presently interrupted by a reflection on the
   wickedness of the greater part of his countrymen at that time, who should
   reject the Lord that bought them. Therefore he saith, Woe is me! destruction
   shall overtake the inhabitants of the land.” Instead of “Glory to the
   righteous,” the Septuagint renders it, elpis tō eusebei, “hope to the godly
   man.” Professor Alexander’s rendering is, “Praise to the righteous;” and he
   remarks, צדיק (tzăddīk) is not an epithet of God (Henderson) or Cyrus
   (Hendewerk), but of righteous men in general.” — Ed ^FT387 “My leanness.
   (Heb. leanness to me, or, my secret to me.)” — Eng. Ver. ^FT388 “Nous
   n’avons raison aucune d’accuser celuy qui nous frappe;” — “We have no reason
   to blame him who strikes us.” ^FT389 “Interpreters have commonly assumed
   that ‘the host of the high place’ is the same with the ‘host of heaven,’ and
   must therefore mean either stars (Jerome), or angels (Aben Ezra), or both
   (Gesenius). Grotius understands by it the images of the heavenly bodies
   worshipped in Assyria. Gesenius finds here an allusion to the punishment of
   fallen angels, and then makes this a proof of recent origin, because the
   Jewish demonology was later than the time of Isaiah. It may be doubted
   whether there is any reference to the hosts of heaven at all.” — Alexander
   ^FT390 “The Lord shall punish (Heb. visit upon) the host of the high
   ones.” — Eng. Ver. ^FT391 “Des enfans de Dieu;” — “Of the children of
   God.” ^FT392 “And before his ancients gloriously; (or, there shall be glory
   before his ancients.)” — Eng. Ver. “Before his ancients shall he be
   glorified.” — Lowth. “And before his elders shall there be glory.” —
   Alexander

   [122] {Bogus footnote}

   [123] {Bogus footnote}

   [124] {Bogus footnote}

   [125] {Bogus footnote}

   [126] {Bogus footnote}

   [127] {Bogus footnote}

   [128] {Bogus footnote}

   [129] {Bogus footnote}

   [130] {Bogus footnote}

   [131] {Bogus footnote}

   [132] {Bogus footnote}

   [133] {Bogus footnote}

   [134] {Bogus footnote}

   [135] {Bogus footnote}
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 25
     _________________________________________________________________

   Isaiah Chapter 25:1-12

   1. O Lord, thou art my God: I will exalt thee, I will praise thy name: for
   thou hast done wonderful things; thy counsels of old are faithfulness and
   truth.

   1. Iehova Deus meus es tu; exaltabo te: celebrabor nomin tuum; quia fecisti
   rem mirificam; consilia iam olim decreta, veritatem firmam.

   2. For thou hast made of a city an heap; of a defenced city a ruin: a palace
   of strangers to be no city; it shall never be built.

   2. Quia posuisti ex urbe acervum, urbem munitam in ruinam; palatium
   extraneorum, ut non sit civitas, nec unquam ædificetur.

   3. Therefore shall the strong people glorify thee, the city of the terrible
   nations shall fear thee.

   3. Propterea glorificabit te populus fortis; civitas gentium robustarum
   timebit te.

   4. For thou hast been a strength to the poor, a strength to the needy in his
   distress, a refuge from the storm, a shadow from the heat, when the blast of
   the terrible ones is as a storm against the wall.

   4. Nam fuisti fortitudo pauperi; fortitudo, inquam, egeno in afflictione
   ejus; refugium ab inundatione, umbra ab æstu, quia spiritus fortium (aut,
   violentorum) quasi turbo (vel, inundatio) contra murum.

   5. Thou shalt bring down the noise of strangers, as the heat in a dry place;
   even the heat with the shadow of a cloud: the branch of the terrible ones
   shall be brought low.

   5. Sicut æstum in arido, strepitum alienorum humiliabis, æstum in umbra
   nubis; clamorem (vel, cantum, vel, excisionem) fortium humiliabit.

   6. And in this mountain shall the Lord of hosts make unto all people a feast
   of fat things, a feast of wines on the lees; of fat things full of marrow,
   of wines on the lees well refined.

   6. Et faciet Iehova exercituum cunctis populis in monte isto convivium
   pinguium, convivium defecatorum; pinguium, inquam, medullatorum; defecatorum
   liquidorum.

   7. And he will destroy in this mountain the face of the covering cast over
   all people, and the veil that is spread over all nations.

   7. Et destruet in monte isto faciem involucri quo involuti sunt populi
   omnes, et operimentum quad expansum est super omnes gentes.

   8. He will swallow up death in victory; and the Lord God will wipe away
   tears from off all faces; and the rebuke of his people shall he take away
   from off all the earth: for the Lord hath spoken it.

   8. Destruxit mortem in æternum. Et absterget Dominus Iehova lachrymam a
   cunctis faciebus, et opprobrium populi sui auferet ab universa terra; quia
   Iehova locutus est.

   9. And it shall be said in that day, Lo, this is our God; we have waited for
   him, and he will save us: this is the Lord; we have waited for him, we will
   be glad and rejoice in his salvation.

   9. Et dicetur in die illa: Ecce Deus noster iste; expectavimus eum, et
   salvabit nos. Iste Iehova; expectavimus eum, exultabimus, et lætabimur in
   salute ejus.

   10. For in this mountain shall the hand of the Lord rest, and Moab shall be
   trodden down under him, even as straw is trodden down for the dunghill.

   10. Nam quiescet manus Iehovæ in monte isto; et triturabitur Moab subter
   eum, sicut trituratur palea in sterquilinio.

   11. And he shall spread forth his hands in the midst of them, as he that
   swimmeth spreadeth forth his hands to swim; and he shall bring down their
   pride together with the spoils of their hands.

   11. Et extendet manum suam sub medio ejus, sicut extendit natator ad
   natandum; et humiliabit superbiam ejus, cum brachiis manuum suarum.

   12. And the fortress of the high fort of thy walls shall he bring down, lay
   low, and bring to the ground, even to the dust.

   12. Et munitionem sublimitatis murorum tuorum sternet, humiliabit, dejiciet
   in terram, ad pulverem.


   1. O Lord, thou art my God. Hitherto Isaiah has prophesied about the
   judgments of God, which threatened not only a single nation, but almost the
   whole world. Now, it was impossible that the contemplation of calamities so
   dismal as those which he foresaw should not give him great uneasiness; for
   godly persons would desire that all mankind should be saved, and, while they
   honor God, they desire also to love all that belongs to him; and, in short,
   so far as any man sincerely fears God, he has a powerful and lively feeling
   of the divine judgments. While wicked men stand amazed at the judgments of
   God, and are not moved by any terror, godly men tremble at the slightest
   token of his anger. And if this be the case with us, what do we suppose was
   experienced by the Prophet, who had almost before his eyes those calamities
   which he foretold? For, in order that the ministers of the word might be
   convinced of the certainty of what they taught, it was necessary that they
   should be more powerfully impressed by it than the generality of men.

   Since therefore the Lord held out to Isaiah, as in a picture, those dreadful
   calamities, he found it necessary, under the overpowering influence of grief
   and anxiety, to betake himself to the Lord; otherwise the confused emotions
   of his mind would have agitated him beyond measure. He therefore takes
   courage from the belief that, in the midst of these tempests, the Lord still
   determines to promote the advantage of his Church, and to bring into
   subjection to himself those who were formerly estranged. Isaiah therefore
   remains firm and steadfast in his calling, and does not allow himself to be
   drawn aside from his purpose, but continually relies on the expectation of
   mercy, and therefore perseveres in celebrating the praises of God. Thus we
   learn that this thanksgiving is connected with the former prophecies, and
   that Isaiah considers not only what he foretold, but why the Lord did it;
   that is, why the Lord afflicted so many nations with various calamities. It
   was, that he might subdue those who were formerly incorrigible, and who
   rushed forward with brutal eagerness, who had no fear of God, and no feeling
   of religion or godliness.

   Thou art my God. Being as it were perplexed and confused, he suddenly raises
   his thoughts to God, as we have already said. Hence we ought to draw a very
   useful doctrine, namely, that when our minds are perplexed by a variety of
   uneasy thoughts on account of numerous distresses and afflictions which
   happen daily, we ought immediately to resort to God, and rely on his
   providence; for even the smallest calamities will overwhelm us, if we do not
   betake ourselves to him, and support our hearts by this doctrine. In order
   to bring out more fully the meaning of the Prophet, the word but or
   nevertheless may be appropriately inserted in this manner: “Whatever
   temptations from that quarter may disturb me, nevertheless I will
   acknowledge thee to be my God.” Thus he promises that he will give to God
   the praise which is due to him; and this cannot be, unless a firm belief of
   his grace dwell in our hearts, and hold a superiority, from which grace
   springs a joy, which yields to us the most abundant ground for praises, when
   we are certain of our salvation, and are fully convinced that the Lord is
   our God. Accordingly, those who are influenced by no desire to praise God,
   have not believed and have not tasted the goodness of God; for if we
   actually trust in God, we must be led to take great delight in praising his
   name.

   For thou hast done a wonderful thing. He uses the word פלא, (pĕlĕ,)
   wonderful, in the singular number instead of the plural. The Prophet does
   not confine his view to the present appearance of things, but looks to the
   end; for even men who in other respects are heathens, behold in the
   government of the world astonishing events, the sight of which overwhelms
   them with amazement; which undoubtedly happened to the inhabitants of Tyre
   and Sidon, and to the Babylonians and Moabites. But those only who have
   tasted his goodness and wisdom can profit by the works of God; for otherwise
   they undervalue and despise his works, and do not comprehend their
   excellence, because they do not perceive their end, which is, that God,
   wonderfully bringing light out of darkness, (2 Corinthians 4:6,) raises his
   Church from death to life, and regulates in the best manner, and directs to
   the most valuable purpose, those things which to the eye of man appear to be
   confused.

   Counsels which have been already decreed of old. [136] Now, in order to
   bestow still higher commendation on the providence of God, he adds, that the
   “counsels have been already decreed of old;” as if he had said, that to God
   nothing is sudden or unforeseen. And indeed, though he sometimes appears to
   us to act suddenly, yet all things were undoubtedly ordained by him before
   the creation of the world. (Acts 15:18.) By this word, therefore, the
   Apostle means that all the miracles which happen contrary to the expectation
   of men, are the result of that regular order which God maintains in
   governing the world, arranging all things from the beginning to the end.
   Now, since we do not understand those secret decrees, and our powers of
   understanding cannot rise so high, our attention must therefore be directed
   to the manifestation of them; for they are concealed from us, and exceed our
   comprehension, till the Lord reveal them by his word, in which he
   accommodates himself to our weakness; for his decree is (anexeurēton)
   unsearchable.

   Firm truth. [137] From the eternal decrees of God the Prophet thus proceeds
   to doctrines and promises, which he undoubtedly denotes by the word truth;
   for the repetition would be frivolous, if this word did not signify a
   relation; because, when God has revealed to us his purpose, if we believe
   his sayings, he then appears to be actually true. He commends the firmness
   and certainty of the word, when he says that it is “steadfast truth;” that
   is, that everything that comes from God, everything that is declared by him,
   is firm and unchangeable.

   2. For thou hast made of a city a heap. Some refer this to Jerusalem; but I
   think that there is a change of the number, as is very customary with the
   prophets; for the Prophet does not speak merely of a single city, but of
   many cities, which he says will be reduced to heaps. As to the view held by
   some, that the Romans made Jerusalem a palace, it has nothing to do with the
   Prophet’s meaning, which will be easily enough understood, if we keep in
   remembrance what has been already stated, that the Prophet does not confine
   his thoughts to those calamities by which the Lord afflicts many nations,
   but extends his view to the end of the chastisements. In this manner the
   Lord determined to tame and subdue the obstinacy of men, whom he would never
   have brought into subjection to him without having been broken down by
   various afflictions.

   A palace of foreigners, [138] that it may not be a city. The Prophet does
   not merely mean that, when the natives have been driven out, “foreigners”
   wil1 inhabit the cities which have been taken; for that would not agree with
   what he immediately adds, “that it may be no longer a city;” but that
   wandering bands of men who shall be in want of a habitation will there find
   abundance of room, because there will be no inhabitants left. Since ארמון
   (armōn) denotes a magnificent palace, the Prophet thus says ironically, that
   highwaymen will dwell as in palaces, on account of the vast extent of the
   place which shall be deserted.

   3. Therefore shall the strong people glorify thee. This is the end which I
   mentioned; [139] for if the Lord should destroy the world, no good result
   would follow, and indeed destruction could produce no feeling but horror,
   and we would never be led by it to sing his praise; but, on the contrary, we
   must be deprived of all feeling, when we perceive nothing but wrath. But
   praises flow from a sense of grace and goodness. It is therefore as if he
   had said, “Thou wilt not only strike and afflict, O Lord, but wilt cause the
   chastisements to be not without effect; for by them thou wilt subdue the
   fierceness of men, so that those who were formerly estranged from thee shall
   bend their neck to thee.” This passage should lead us to observe how much we
   need chastisements, which train us to obedience to God; for we are carried
   away by prosperity to such an extent, that we think that we have a right to
   do anything, and we even grow wanton and insolent when God treats us with
   gentleness.

   The city of the terrible nations shall fear thee. When the Prophet next
   mentions fear, he shews that this praise does not consist in words or
   outward gestures, but in the sincere feeling of the heart. Hence we infer
   that he now speaks of the entire worship of God; but, as many persons think
   that they have fully discharged their duty, as soon as they have made a
   confession with the mouth, he adds, for the sake of explanation, “The
   nations shall fear thee.” When he calls them strong and powerful, by these
   epithets he denotes their pride and arrogance; for they were elated by their
   prosperity. They rebel against God, and cannot be made humble or submissive,
   unless they have been deprived of all things. To such views, therefore,
   ought our thoughts to be directed amidst those calamities which we perceive.
   The fierceness of men must be restrained and subdued, that they may be
   prepared for receiving doctrine and for rendering true obedience. So long as
   they shall be blinded by their wealth and vain confidence, they will
   fearlessly mock at the judgments of God, and will never yield subjection to
   him.

   4. For thou hast been a strength to the poor. Hence we see the fruit of
   conversion, namely, that the Lord raises us from the dead, and brings us, as
   it were, out of the grave, stretching out his hand to us from heaven, to
   rescue us even from hell. This is our first access to him, for it is only in
   our poverty that he finds the means of exercising his kindness. To us in our
   turn, therefore, it is necessary that we be poor and needy, that we may
   obtain assistance from him; and we must lay aside all reliance and
   confidence in ourselves, before he display his power in our behalf. This is
   the reason why he visits us with chastisements and with the cross, by which
   he trains us, so that we may be able to receive his assistance and grace.

   A refuge from the storm, a shadow from the heat. It is not without good
   reason that Isaiah adorns this description by these comparisons; for
   numerous and diversified temptations arise, and, in order to bear them
   courageously, it is necessary that the weak minds of men should be
   strengthened and fortified. On this account he says that God will be “a
   strength to the poor, a refuge from the storms, and a shadow from the
   heat;” because, whatever may be the nature of the dangers and assaults which
   threaten them, the Lord will protect his people against them, and will
   supply them with every kind of armor.

   The breath of the strong or of the violent ones. In this passage, as in many
   others, (Genesis 8:1; Exodus 15:10; 1 Kings 19:11,) רוח (rūăch) signifies
   “the blowing of the wind,” and denotes the tremendous violence with which
   wicked men are hurried along against the children of God; for not only do
   they “breathe out threatenings and terrors,” (Acts 9:1,) but they appear to
   vomit out fire itself.

   A storm or flood against the wall. This is to the same purport as the
   former; for by this figure he means, that wicked men, when they obtain
   liberty to do mischief, rush on with such violence that they throw down
   everything that comes in their way, for to overthrow and destroy walls is
   more than if the water were merely flowing over the fields.

   5. As the heat in a dry place. If the Lord did not aid when violent men rush
   upon us, our life would be in imminent danger; for we see how great is the
   rage of wicked men, and if the Lord overturn walls, what can a feeble man do
   against him? These things therefore are added in order to magnify the grace
   of God, that we may consider what would become of us if the Lord did not
   render assistance.

   Yet there are two ways in which commentators explain this passage. Some
   understand it to mean, that wicked men will be consumed by God’s
   indignation, in the same manner as the violence of the heat burns up the
   fields which are in themselves barren. Others render it in the ablative
   case, As if by heat, and make the meaning to be, “Though wicked men, relying
   on their power, are so violent, yet the Lord will prostrate them in a
   moment, as if they were overpowered ‘by heat in a dry place.’” But I
   consider the meaning to be different, for, after having shewn how great is
   the rage of wicked men against believers, he adds:

   Thou wilt bring them down, O Lord. Alluding to the metaphor of the deluge,
   which he had formerly used, he says, “Thou wilt quench their heat, which
   would otherwise consume us, even as rain, or a shower, falling from heaven,
   quenches the heat that scorched the thirsty fields.” And thus the passage
   flows naturally; for the other interpretation is forced, and does violence,
   as the saying is, to the letter.

   The noise of the strong ones will he lay low. [140] This clause is tortured
   in various ways. Some think that זמיר (zĕmīr) means seed; others that it
   means a root; as if he had said, that God will not only destroy wicked men,
   but will utterly root them out. This meaning would be probable, were it not
   opposed by the metaphor of the heat. In my opinion, therefore, it is more
   correctly interpreted by others to mean “singing and shouting,” or “cutting
   off,” although even those interpreters do not fully succeed in getting at
   the meaning of the Prophet. He therefore confirms the preceding statement,
   that the violence of wicked men, or the shouting which they haughtily and
   daringly set up, will presently be laid low, as the heat of the sun is
   overpowered by the falling rain, which is meant by the shadow of a cloud

   6. And the Lord of hosts shall make. This passage has received various
   interpretations. Some think that the Prophet threatens the Jews, and
   threatens them in such a manner as to invite various nations to a banquet.
   This mode of expression is also found in other passages, for the Lord is
   said to fatten the wicked for the day of slaughter. Those commentators think
   that, as if the Jews were exposed as a prey to the Gentiles on account of
   their impiety, the Gentiles are invited to a banquet; as if the Lord had
   said, “I have prepared a splendid entertainment for the Gentiles; the Romans
   shall plunder and prey on the Jews.” But, in my opinion, that view of the
   passage cannot be admitted, nor will it be necessary for me to give a long
   refutation of it, after having brought forward the true interpretation.
   Others explain it as if Isaiah were speaking of the wrath of God in this
   manner, “The Lord will prepare a banquet for all nations; he will give to
   them to drink the cup of his anger, that they may be drunken.”

   But the Prophet had quite a different meaning, for he proceeds in making
   known the grace of God, which was to be revealed by the coming of Christ. He
   employs the same metaphor which is also used by David, when he describes the
   kingdom of Christ, and says, that

   “the poor and the rich will sit down at this feast,
   and will eat and be satisfied.” (Psalm 22:26, 29.)

   By this metaphorical language he means, that no class of men will be
   excluded from partaking of this generous provision. Formerly it seemed as if
   the Lord nourished the Jews only, because they alone were adopted, and, as
   it were, invited to the feast provided for his family; but now he admits the
   Gentiles also, and extends his beneficence to all nations.

   Will make for all nations a feast of fat things. This is an implied contrast
   when he says, to all nations, for formerly he was known to one nation only.
   (Psalm 76:1.) By “a feast of fat things” is meant a banquet consisting of
   animals that have been well fattened.

   Of liquids purified. [141] Some render the Hebrew word שמרים, (shĕmārīm,)
   dregs, but inaccurately, for it means “old wines,” such as the French call,
   vins de garde, “wines that have been long kept,” and that are preferable to
   ordinary wines, especially in an eastern country, where they carry their age
   better. He calls them liquids which contain no dregs or sediment.

   In short, it is sufficiently evident that he does not here threaten
   destruction against Gentiles or Jews, but that both are invited together to
   a very splendid banquet. This is still more evident from Christ’s own words,
   when he compares the kingdom of heaven to a marriage-feast which the King
   prepared for his Son, to which he invites all without exception, because
   those who were at first invited refused to come. (Matthew 22:2, 3.) Nor have
   I any doubt that he speaks of the preaching of the gospel; and as it
   proceeded from Mount Zion, (Isaiah 2:3,) he says that the Gentiles will come
   to it to feast; for when God presents to the whole world spiritual food for
   feeding souls, the meaning was the same as if he had prepared a table for
   all. The Lord invites us at the present day, that he may fill and satisfy us
   with good things; he raises up faithful ministers to prepare for us that
   feast, and gives power and efficacy to his word, that we may be satisfied
   with it. [142]

   In this mountain. As to the word mountain, though the servants of God do not
   now come out of the mountain to feed us, yet by this name we must understand
   the Church; for nowhere else can any one partake of this food. That feast is
   not set down in streets and highways, the table is not spread everywhere,
   and this banquet is not prepared in all places. In order that we may feast,
   we must come to the Church. That place was mentioned, because there alone
   God was worshipped, and revelations proceeded from it; as also the gospel
   came forth from it. When he says that this banquet will be rich and
   sumptuous, the design of this is to commend the doctrine of the gospel; for
   it is the spiritual food with which our souls are fed, and is so exquisitely
   delightful that we have no need of any other.

   7. And he will destroy the face of the covering. [143] Here also
   commentators differ, for by the word covering is meant the disgrace with
   which believers are covered in this world, so that the glory of God is not
   seen in them; as if he had said, “Though many reproaches oppress the godly,
   yet God will take away those reproaches, and will make their condition
   glorious. I pass by other interpretations; but, in my opinion, the true
   meaning is, that the Lord promises that he will take away the veil by which
   they were kept in blindness and ignorance; and therefore it was by the light
   of the gospel that this darkness was dispelled.

   In that mountain. He says that this will be in mount Zion, from which also
   the light of the word shone on the whole world, as we have already seen.
   (Isaiah 2:3.) This passage, therefore, must unavoidably be referred to the
   kingdom of Christ; for the light did not shine on all men till Christ, the
   Sun of Righteousness, arose, (Malachi 4:2,) who took away all the veils,
   wrappings, and coverings. And here we have another commendation of the
   gospel, that it dispels the darkness, and takes away from our eyes the
   covering of errors. Hence it follows, that we are wrapped up and blinded by
   the darkness of ignorance, before we are enlightened by the doctrine of the
   gospel, by which alone we can obtain light and life, and be fully restored.
   Here, too, we have a confirmation of the calling of the Gentiles, that is,
   of our calling; for not only the Jews, but all nations, which formerly were
   buried in every kind of errors and superstition, are invited to this
   banquet.

   8. He hath destroyed death eternally. [144] The Prophet continues his
   subject; for in general he promises that there will be perfect happiness
   under the reign of Christ, and, in order to express this the more fully, he
   employs various metaphors admirably adapted to the subject. That happiness
   is real, and not temporary or fading, which not even death can take away;
   for amidst the highest prosperity our joy is not a little diminished by the
   consideration that it will not always last. He therefore connects two
   things, which render happiness full and complete. The first is, that the
   life is perpetual; for to those who in other respects are happy for a time,
   it is a wretched thing to die. The second is, that this life is accompanied
   by joy; for otherwise it may be thought that death would be preferable to a
   sorrowful and afflicted life. He next adds that, when all disgrace has been
   removed, this life will be glorious; for otherwise less confidence would
   have been placed in the prophecy, in consequence of the wretched oppression
   of the people.

   But it is asked, To what period must we refer these promises? for in this
   world we must contend with various afflictions, and must fight continually;
   and not only are we “appointed to death,” (Psalm 44:22,) but we “die
   daily.” (1 Corinthians 15:31.) Paul complains of himself and the chief
   pillars of the Church, that they are “a spectacle to all men,” and endure
   insults of every kind, and are even looked upon as (katharmata)
   “cleansings” and (peripsēmata) “sweepings,” or “offscourings.” [145] (1
   Corinthians 4:9, 13.) Where or when, therefore, are these things fulfilled?
   They must undoubtedly be referred to the universal kingdom of Christ; —
   universal, I say, because we must look not only at the beginning, but also
   at the accomplishment and the end: and thus it must be extended even to the
   second coming of Christ, which on that account is called “the day of
   redemption” and “the day of restoration;” because all things which now
   appear to be confused shall be fully restored, and assume a new form. (Luke
   21:28; Acts 3:21; Romans 8:23; Ephesians 4:30.) This prediction relates, no
   doubt, to the deliverance from Babylon; but as that deliverance might be
   regarded as the earnest and foretaste of another, this promise must
   undoubtedly be extended to the last day.

   Let us therefore direct all our hope and expectation to this point, and let
   us not doubt that the Lord will fulfill all these things in us when we have
   finished our course. If we now “sow in tears,” then undoubtedly we shall
   “reap with joy” and ecstasy. (Psalm 126:5.) Let us not dread the insults or
   reproaches of men, which will one day procure for us the highest glory.
   Having obtained here the beginnings of this happiness and glory, by being
   adopted by God, and beginning to bear the image of Christ, let us firmly and
   resolutely await the completion of it at the last day.

   For Jehovah hath spoken it. After so many dreadful calamities, it might be
   thought that such an event was incredible; and therefore the Prophet shews
   that it proceeds not from man, but from God. When Jerusalem had been
   overthrown, the worship of God taken away, the temple destroyed, and the
   remnant of the people oppressed by cruel tyranny, no man would have believed
   it to be possible that everything would be raised to its original condition.
   It was necessary to combat with this distrust, to which men are strongly
   inclined; and therefore the Prophet confirms and seals these promises.

   “Know that God communicated to me these declarations; fix your minds
   therefore on him, and not on me; let your faith rely on him ‘who cannot
   lie’ or deceive.”
   (Titus 1:2.)

   9. And it shall be said. The verb אמר (āmăr) is indefinite, “He shall
   say;” but as the discourse does not relate to one or another individual, but
   to all in general, I chose to render it in a passive form. [146] This is an
   excellent conclusion; for it shews that God’s benefits are not in any
   respect doubtful or uncertain, but are actually received and enjoyed by men.
   The Prophet declares that the banquet, of which he formerly spoke,
   ([17]verse 6,) will not in vain be prepared by God; for men shall feast on
   it, and possess everlasting joy.

   Lo, this is our God. That joyful shout, which he declares will be public, is
   the actual test and proof, so to speak, of the experience of the grace of
   God. This passage ought to be carefully observed; for the Prophet shews that
   there will be such a revelation as shall fix the minds of men on the word of
   God, so that they will rely on it without any kind of hesitation; and if
   these things belong, as they undoubtedly do belong, to the kingdom of
   Christ, we derive from them this valuable fruit, that Christians, unless
   they are wanting to themselves, and reject the grace of God, have undoubted
   truth on which they may safely rely. God has removed all ground of doubt,
   and has revealed himself to them in such a manner, that they may venture
   freely to declare that they know with certainty what is his will, and may
   say with truth what Christ said to the Samaritan woman, “We worship what we
   know.” (John 4:22.) Having been informed by the gospel as to the grace
   offered through Christ, we do not now wander in uncertain opinions, as
   others do, but embrace God and his pure worship. Let us boldly say, “Away
   with all the inventions of men!”

   It is proper to observe the contrast between that dark and feeble kind of
   knowledge which the fathers enjoyed under the law, and the fullness which
   shines forth to us in the gospel. Though God deigned to bestow on his
   ancient people the light of heavenly doctrine, yet he made himself more
   familiarly known through Christ, as we are told;

   “No man hath seen God at any time; the only-begotten Son, who is in the
   bosom of the Father, hath declared him.” (John 1:18.)

   The Prophet now extols that certainty which the Son of God brought to us by
   his coming, when he “sheweth to us the Father.” (John 14:9.) Yet, while we
   excel the ancient people in this respect, that the reconciliation obtained
   through Christ makes God, as it were, more gracious to us, there is no other
   way in which God can be known but through Christ, who is “the pattern and
   image of his substance.” (Hebrews 1:3.) “He who knoweth not the Son, knoweth
   not the Father.” (John 14:7.) Though Jews, Mahometans, and other infidels,
   boast that they worship God, the creator of heaven and earth, yet they
   worship an imaginary God. However obstinate they may be, they follow
   doubtful and uncertain opinions instead of the truth; they grope in the
   dark, and worship their own imagination instead of God. In short, apart from
   Christ, all religion is deceitful and transitory, and every kind of worship
   ought to be abhorred and boldly condemned.

   Nor is it without good reason that the Prophet employs not only the adverb
   Lo, but the demonstrative pronoun This, [147] in order to attest more fully
   the presence of God, as, a little afterwards, by repeating the declaration
   of certainty and confidence, he expresses the steadfastness that will be
   found in those who shall worship God through Christ. It is certain that we
   cannot comprehend God in his majesty, for he “dwelleth in unapproachable
   light,” (1 Timothy 6:16,) which will immediately overpower us, if we attempt
   to rise to it; and therefore he accommodates himself to our weakness, gives
   himself to us through Christ, by whom he makes us partakers of wisdom,
   righteousness, truth, and other blessings. (1 Corinthians 1:30.)

   This is Jehovah. It is worthy of observation that, when he calls Christ the
   God of believers, he gives to him the name “Jehovah;” from which we infer
   that the actual eternity of God belongs to the person of Christ. Besides,
   since Christ has thus made himself known to us by the gospel, this proves
   the base ingratitude of those who, not satisfied with so full a
   manifestation, have dared to add to it their own idle speculation, as has
   been done by Popery.

   We have waited for him. He expresses the firmness and perseverance of those
   who have once embraced God in Christ; for it ought not to be a temporary
   knowledge, but we must persevere in it steadfastly to the end. Now, Isaiah
   speaks in the name of the ancient Church, which at that time had its seat,
   strictly speaking, among the Jews alone; and therefore, despising as it were
   all the gods that were worshipped in other countries, he boldly declares
   that he alone, who revealed himself to Abraham, (Genesis 15:1,) and
   proclaimed his law by the hand of Moses, (Exodus 20:1, 2,) is the true God.
   Other nations, which were involved in the darkness of ignorance, did not
   “wait for” the Lord: for this “waiting” springs from faith, which is
   accompanied by patience, and there is no faith without the word.

   Thus he warns believers that their salvation rests on hope and expectation;
   for the promises of God were as it were suspended till the coming of Christ.
   Besides, we ought to observe what was the condition of those times; for it
   appeared as if either the promise of God had come to nought, or he had
   rejected the posterity of Abraham. Certainly, though they looked very far,
   God did not at that time appear to them; and therefore they must have been
   endued with astonishing patience to endure such heavy and sharp temptations.
   Accordingly, he bids them wait quietly for the coming of Christ; for then
   they will clearly perceive how near God is to them that worship him.

   The same doctrine ought to soothe us in the present day, so that, though our
   salvation be concealed, still we may “wait for the Lord” with firm and
   unshaken hope, and, when he is at a distance, may always say, Lo, here he
   is. In times of the greatest confusion, let us learn to distinguish him by
   this mark, This is he. [148] As to the words, though he says, in the past
   tense, [149] “We rejoiced and were glad in his salvation;” yet the words
   denote a continued act; and, a little before, he had said in the future
   tense, “He will save us.” The meaning may be thus summed up, “Christ will
   never disappoint the hopes of his people, if they call on him with
   patience.”

   10. For the hand of Jehovah shall rest. The design of the Prophet in the
   beginning of this verse, I have no doubt, was to comfort the godly, who but
   for this would have thought that God had forsaken and abandoned them; for
   the opinion of those who view it as describing the judgment which the Lord
   was about to execute on the Jews, has no foundation whatever; but the
   meaning is the same as if he had said, that the Lord will always assist his
   Church. I am aware that “the hand of God” rests also on the reprobate, when
   he does not cease to pursue them with his vengeance, till he completely
   overwhelm them; but here the word “hand” denotes assistance, and not
   chastisements, and therefore by the word “rest,” is meant the uninterrupted
   continuance of defense or protection.

   We draw from this a profitable doctrine, that although God scatters
   innumerable blessings over the whole world, in such a manner that wicked men
   also obtain a share of them, yet his “hand” does not “rest,” or is not
   continually present, but in the holy mountain; that is, in the Church, where
   he is worshipped. It ought also to be observed, that Jerusalem had been
   chastised, before she received these blessings; for he had formerly
   threatened chastisements and punishments, to which he added this
   consolation.

   And Moab shall be trodden down under him. In this clause he gives an
   additional view of the grace of God; for, by inflicting punishment on the
   enemies of the Church, he will shew how dearly he values its salvation. The
   Jews had no enemies more deadly than the Moabites, though their ancestors
   [150] were near relatives. By a figure of speech (sunekdochikōs) in which a
   part is taken for the whole, he includes under this name all the enemies of
   the Church, and especially those who are somewhat related to them, and who
   are more destructive than all others. He shews that, though for a time they
   are victorious and oppress the Church, yet eventually they shall be
   punished. His object is, that under their afflictions believers may not lose
   heart, as if their condition were unhappy, while wicked men are cheerful and
   prosperous; for the “treading down,” which is here mentioned, will quickly
   follow. Consequently, if at the present day we see the Church disturbed and
   oppressed by those who are somewhat related to us, and who even assume the
   name and title of the Church, let us comfort our hearts by this promise.

   As straw is trodden down in the dunghills. [151] The word מדמנה, (Mădmēnāh,)
   which we translate “dunghill,” [152] is supposed by some to be the name of a
   city, which is also mentioned by Jeremiah, (Jeremiah 48:2.) But what if we
   should say that the Prophet alludes to the city, which was probably situated
   in a fertile soil, and thus conveys a stronger censure, and presses harder
   on the Moabites? As if he had said, “As straw is trodden down in their
   fields, so will the Lord tread down the Moabites.” I do not dislike other
   interpretations, but consider it to be not improbable that he alludes to the
   fertility of the soil in which that city was situated. Yet in my version I
   have not hesitated to follow the common opinion.

   11. And he shall spread out. The Prophet now explains and confirms the
   former statement; but he employs a different metaphor, by which he means,
   that the Lord will spread out his hand to the innermost part of the country
   of Moab, and not merely to its extremities. Some explain the metaphor thus:
   “As the arms are stretched out in swimming, so the Lord will chastise the
   Moabites on all sides.” Others think that it expresses the doubling of
   punishments, as if he had said, “The Lord will not only punish the Moabites,
   but will again and again take vengeance for the cruelty which they exercised
   against the children of God.”

   But we might take another way of explaining that metaphor. Those who swim do
   not rush forward with the utmost violence, but gently spread out and quickly
   draw back their arms, and yet they cut and subdue the waters. In like
   manner, the Lord does not always put forth great strength to cut down the
   wicked, but without any effort, without the use of armies, without any noise
   or uproar, he destroys and puts them to flight, however valiant or well
   prepared for battle they may appear to be. And I approve of this
   explanation, because it takes nothing from the meaning formerly given, and
   explains more clearly, that the wicked are often brought to nothing by the
   hand of God, though he do not openly thunder from heaven. When he says, “In
   the midst of it,” he shews that no part will be hidden in such a manner as
   not to be overtaken by this vengeance.

   12. And the fortress. The Prophet now directs his discourse to the country
   of Moab. It was highly fortified, and was proud of its walls and
   fortifications; and he affirms that the lofty towers, and other defences,
   however strong and seemingly impregnable, will be of no avail. The ancients,
   it is well known, had quite a different method of fortifying from what is
   practiced among us.

   He will bring down, lay low, and cast to the ground. The three words here
   employed, for conveying the meaning more strongly, are not superfluous; for
   it was necessary to beat down that pride which swelled the hearts of the
   Moabites, and which, as we formerly saw, [153] made them intolerable. The
   Prophet therefore mocks at them, “As if the Lord could not cast down that
   loftiness of which you boast!”

   To the dust. The meaning of this clause is as if he had said, “He will not
   only level it with the ground, but will reduce it to dust, so that there
   will not even be a trace of the ancient ruin.” This passage contains an
   excellent and highly seasonable consolation; for the enemies of the Church
   in the present day are so haughty, that they mock not only at men, but at
   God himself, and are so much swelled and puffed up by their power, that they
   imagine themselves to be invincible; but, in opposition to their bulwarks
   and defences, we ought to bring forward this declaration of the Prophet,
   “The Lord will quickly bring down and lay them low.” Yet we must patiently
   endure to see them strong and powerful, till the full time for their
   destruction arrive.
     _________________________________________________________________

   [136] “Faithfulness and truth.” — Eng. Ver. “Perfectly true.” — Stock.
   “Truth, certainty.” — Alexander. ^FT394 “Counsels of old.” — Eng. Ver.
   “Counsels of old time.” — Stock ^FT395 “Of foreigners, a term with the Jews
   synonymous to barbarians or enemies; as the Romans confounded hospites with
   hostes, being to them nearly the same thing.” — Stock ^FT396 See [18]page
   191 ^FT397 “The branch of the terrible ones.” — Eng. Ver. “So shall the song
   of the tyrants be brought low.” — Alexander ^FT398 “Of wines on the lees
   well refined.” — Eng. Ver. ^FT399 “Que nous en soyons remplis et
   rassassiez;” — “That we may be filled and satisfied with it.” ^FT400 “Le
   voile qui cache la face de tous les peuples;” — “The veil which covers the
   face of all people.” ^FT401 “He will swallow up death in victory.” — Eng.
   Ver. ^FT402 “When we consider the expression which follows, (evidently
   meant, by a parallelism, to be exegetical,) pantōn peripsēma, there is
   little doubt that the sense of perikatharmata is ‘the cleansings up,’ as
   peripsēma is ‘the sweepings up or around;’ metaphorically denoting ‘the
   vilest things’ or ‘persons,’ the very ‘outcasts’ of society.” — Bloomfield
   on 1 Corinthians 4:13. “Peripsēma denotes filings or scrapings of any kind,
   and also the sweepings that are cleared away with a brush.” —Calvin on
   Corinthians, [19]vol. 1 p. 166 ^FT403 “J’ay mieux aimé le tourner, On
   dira;” — “I chose rather to render it, It shall be said.” ^FT404 “Ces deux
   mots, Voici, Cestui-ci;” — “These two words, Lo, This.” ^FT405 “C’est-ci l
   Eternel;” — “This is the Eternal.” ^FT406 “This is a strange oversight.
   נגילה (nagīllah) and נשמחה (nismĕchāh) are in the future tense, and are so
   rendered by our Author in his version, “Exultabimus et lætabimur,” — “We
   will rejoice and be glad.” “The augmented futures at the close,” says
   Professor Alexander, alluding to the He paragogic, “may either denote fixed
   determination (‘we will rejoice, we will be glad’) or a proposition, (‘Let
   us then rejoice,’) for which the language has no other distinct form.” — Ed
   ^FT407 That is, Abraham and Lot. (Genesis 11:31; 19:37.) ^FT408 “As straw is
   trodden down for the dunghill, (or, thrashed in Madmenah.)” — (Eng. Ver.)
   ^FT409 Professor Alexander renders it, “in the water of the dunghill,” and
   remarks, “The Keri, or Masoretic reading in the margin, has במו, a poetical
   equivalent of ב, the preposition. The Kethib, or textual reading, which is
   probably more ancient, is במי, in the water. This, with the next word, may
   denote a pool in which the straw was left to putrefy.” ^FT410 See Commentary
   on Isaiah, [20]vol. 1 p. 488

   [137] {Bogus footnote}

   [138] {Bogus footnote}

   [139] {Bogus footnote}

   [140] {Bogus footnote}

   [141] {Bogus footnote}

   [142] {Bogus footnote}

   [143] {Bogus footnote}

   [144] {Bogus footnote}

   [145] {Bogus footnote}

   [146] {Bogus footnote}

   [147] {Bogus footnote}

   [148] {Bogus footnote}

   [149] {Bogus footnote}

   [150] {Bogus footnote}

   [151] {Bogus footnote}

   [152] {Bogus footnote}

   [153] {Bogus footnote}
     _________________________________________________________________
     _________________________________________________________________

   CHAPTER 26
     _________________________________________________________________

   Isaiah Chapter 26:1-21

   1. In that day shall this song be sung in the land of Judah; We have a
   strong city: salvation will God appoint for walls and bulwarks.

   1. In die illa cantabitur canticum in terra Iuda: Urbs fortitudinis nobis;
   salutem posuit muros et vallum.

   2. Open ye the gates, that the righteous nation which keepeth the truth may
   enter in.

   2. Aperite portas, et ingredietur gens justa, custodiens veritates.

   3. Thou wilt keep him in perfect peace, whose mind is stayed on thee;
   because he trusteth in thee.

   3. Cogitatio fixa: custodies pacem, pacem; quoniam in te confisum est.

   4. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting
   strength.

   4. Sperate in Iehova in perpetuum; quia in Iah Iehova fortitudo seculorum.

   5. For he bringeth down them that dwell on high; the lofty city, he layeth
   it low: he layeth it low, even to the ground; he bringeth it even to the
   dust.

   5. Nam incurvabit incolas sublimitatis, civitatem exaltatam humiliabit;
   humiliabit, inquam, eam ad terram, deducet ad pulverem.

   6. The foot shall tread it down, even the feet of the poor, and the steps of
   the needy.

   6. Calcabit eam pes; pedes pauperis, gressus inopum.

   7. The way of the just is uprightness: thou, most upright, dost weigh the
   path of the just.

   7. Semita justi rectitudines; rectam viam justi æquabis, (vel, tu, qui
   rectus es, viam justi æquabis.)

   8. Yea, in the way of thy judgments, O Lord, have we waited for thee; the
   desire of our soul is to thy name, and to the remembrance of thee.

   8. Etiam in via judiciorum tuorum, Iehova, speravimus in te, ad nomen tuum,
   et memoriam tui desiderium animæ.

   9. With my soul have I desired thee in the night; yea, with my spirit within
   me will I seek thee early: for when thy judgments are in the earth, the
   inhabitants of the world will learn righteousness.

   9. Anima mea desideravit te per noctem; quin et spiritu meo intra me te mane
   (vel, sedulo) quæram; nam ex quo fuerint judicia tua in terra, justitiam
   discent incolæ terræ.

   10. Let favour be shewed to the wicked, yet will he not learn righteousness:
   in the land of uprightness will he deal unjustly, and will not behold the
   majesty of the Lord.

   10. Impius gratiam obtinebit, nec discet justitiam; in terra rectorum operum
   perverse aget, nec videbit magnificentiam Iehovæ.

   11. Lord, when thy hand is lifted up, they will not see: but they shall see,
   and be ashamed for their envy at the people; yea, the fire of thine enemies
   shall devour them.

   11. Iehova, utcunque exaltata fuerit manus tua, non videbunt; videbunt et
   pudefient æmulatione populi; quin et ignis hostium tuorum vorabit eos.

   12. Lord, thou wilt ordain peace for us: for thou also hast wrought all our
   works in us.

   12. Iehova, ordinabis nobis pacem; nam et omnia opera nostra operatus es
   nobis.

   13. O Lord our God, other lords besides thee have had dominion over us; but
   by thee only will we make mention of thy name.

   13. Iehova Deus noster, subjugaverunt nos domini præter te; tantum in te
   recordabimur nominis tui.

   14 They are dead, they shall not live; they are deceased, they shall not
   rise: therefore hast thou visited and destroyed them, and made all their
   memory to perish.

   14. Mortui non vivent; occisi non resurgent; propterea visitasti, et
   exterminasti eos; et perdidisti omnem memoriam eorum.

   15. Thou hast increased the nation, O Lord, thou hast increased the nation:
   thou art glorified: thou hadst removed it far unto all the ends of the
   earth.

   15. Addidisti genti, Iehova; addidisti genti; glorificatus es; dilatasti
   omnes fines terræ.

   16. Lord, in trouble have they visited thee; they poured out a prayer when
   thy chastening was upon them.

   16. Iehova, in tribulatione visitaverunt te, effuderunt precationem, dum
   castigatio tua super eos.

   17. Like as a woman with child, that draweth near the time of her delivery,
   is in pain, and crieth out in her pangs; so have we been in thy sight, O
   Lord.

   17. Sicut prægnans, quæ ad partum propinquat, dolet, clamat in doloribus
   suis; sic nos fuimus a facie tua, Iehova.

   18. We have been with child, we have been in pain, we have as it were
   brought forth wind; we have not wrought any deliverance in the earth,
   neither have the inhabitants of the world fallen.

   18. Parturivimus, doluimus, ac si peperissemus ventum, salus non est facta
   terræ, et non ceciderunt incolæ orbis.

   19. Thy dead men shall live, together with my dead body shall they arise.
   Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs,
   and the earth shall cast out the dead.

   19. Vivent mortui tui, cadaver meum resurgent. Evigilate, et cantate,
   incolæ pulveris. Quoniam ros herbarum ros tuus; et terra mortuos ejiciet,
   (vel, terram Gigantum prosternes; vel, terra Gigantes cadere faciet.)

   20. Come, my people, enter thou into thy chambers, and shut thy doors about
   thee: hide thyself as it were for a little moment, until the indignation be
   overpast.

   20. Veni, popule mi, intra in cubicula tua; claude ostia post te: lateas
   paululum ad momentum, donec transeat indignatio.

   21. For, behold, the Lord cometh out of his place to punish the inhabitants
   of the earth for their iniquity: the earth also shall disclose her blood,
   and shall no more cover her slain.

   21. Nam ecce Iehova egreditur e loco suo, ut visitet iniquitatem habitatoris
   terræ contra eum. Et discooperiet terra sanguines suos, et non teget amplius
   super occisis suis.


   1. In that day shall a song be sung. Here the Prophet begins again to shew
   that, after the return of the people from captivity, they will be defended
   by God’s power and guardianship, and that under his protection Jerusalem
   will be as safe as if she had been surrounded by bulwarks, ramparts, a
   ditch, and a double wall, so that no enemy could find entrance.

   It is proper to observe the time when “this song was sung.” The Prophet had
   foretold the calamity that would befall the Church, which was not yet so
   near at hand, but happened a short time after his death. When the people
   were led into captivity, they would undoubtedly have despaired, if they had
   not been encouraged by such promises. That the Jews might cherish a hope
   that they would be delivered, and might behold life in the midst of death,
   the Prophet composed for them this song, even before the calamity occurred,
   that they might be better prepared for enduring it, and might hope for
   better things. I do not think that it was composed solely that, when they
   had been delivered, they might give thanks to God, but that even during
   their captivity, though they were like dead men, (Ezekiel 37:1,) they might
   strengthen their hearts with this confidence, and might also train up their
   children in this expectation, and hand down these promises, as it were, to
   posterity.

   We have formerly [154] seen the reason why these and other promises were put
   by Isaiah into the form of verse. It was, that, having been frequently sung,
   they might make a deeper impression on their memory. Though they mourned in
   Babylon, and were almost overwhelmed with sorrow, (hence these sounds,
   (Psalm 137:4,) “How can we sing the Lord’s song in a foreign land?”) yet
   they must have hoped that at a future period, when they should have returned
   to Judea, they would give thanks to the Lord and sing his praises; and
   therefore the Prophet shews to them at a distance the day of deliverance,
   that they may take courage from the expectation of it.

   We have a city of strength. By these words a full restoration of Jerusalem
   and of the people is promised, because God will not only deliver the
   captives and gather those that are scattered, but will also preserve them
   safe, after having brought them back to their country. But not long
   afterwards believers saw that Jerusalem was destroyed, (2 Kings 25:9,) and
   the Temple thrown down, (2 Chronicles 36:19,) and after their return nothing
   could meet their eye but hideous ruins; and all this Isaiah had previously
   foretold. It was therefore necessary that they should behold from the lofty
   watch-tower of faith this restoration of Jerusalem.

   He hath made salvation to be walls and a bulwark. He now defines what will
   be “the strength of the city;” for the “salvation” of God will supply the
   place of a “wall,” towers, ditches, and mounds. As if he had said, “Let
   other cities rely on their fortifications, God alone will be to us instead
   of all bulwarks.” Some allege that the words may be read, “He hath set a
   wall and bulwark for salvation;” and I do not set aside that rendering. But
   as a more valuable doctrine is contained in the Prophet’s words, when
   nothing is supplied, it serves no good purpose to go far for a forced
   interpretation; especially since the true and natural interpretation readily
   presents itself to the mind, which is, that God’s protection is more
   valuable than all ditches and walls. In like manner, it is also said in the
   psalm, “Thy mercy is better than life,” (Psalm 63:3;) for as David there
   boasts of enjoying, under God’s shadow, greater safety and freedom from care
   than if he had been fortified by every kind of earthly defense, so Isaiah
   here says, that there will be good reason for laying aside fear, when God
   shall have undertaken to guard his people. Now, since this promise extends
   to the whole course of redemption, we ought to believe that at the present
   day God is still the guardian of his Church, and therefore, that his power
   is of more avail than if it had been defended by every kind of military
   force. Accordingly, if we wish to dwell in safety, we must remain in the
   Church. Though we have no outward defences, yet let us learn to be satisfied
   with the Lord’s protection, and with his sure salvation, which is better
   than all bulwarks.

   2. Open ye the gates. This “song” was undoubtedly despised by many, when it
   was published by Isaiah; for during his life, the inhabitants of Jerusalem
   were wicked and ungodly, and the number of good men was exceedingly small.
   But after his death, when they had been punished for their wickedness, it
   was in some measure perceived that this prediction had not been uttered in
   vain. So long as wicked men enjoy prosperity, they have no fear, and do not
   imagine that they can be brought low. Thus the Jews thought that they would
   never be driven out of Judea, and carried into captivity, and hoped that
   they would continue to dwell there. It was therefore necessary to take away
   from them every pretense for being haughty and insolent; and such is the
   import of the Prophet’s words:

   And a righteous nation, which keepeth the truth, shall enter in. “The
   inhabitants of the restored city shall be unlike the former; for they will
   maintain righteousness and truth. But at that time this promise also might
   appear to have failed of its accomplishment; for when they had been driven
   out of the country and led into captivity, no consolation remained.
   Accordingly, when the Temple had been destroyed, the city sacked, and all
   order and government overthrown and destroyed, they might have objected,
   “Where are those ‘gates’ which he bids us ‘open?’ Where are the people who
   shall ‘enter?’” Yet we see that these things were fulfilled, and that
   nothing was ever foretold which the Lord did not accomplish. We ought,
   therefore, to keep before our minds those ancient histories, that we may be
   fortified by their example, and, amidst the deepest adversity to which the
   Church is reduced, may hope that the Lord will yet raise her up again.

   When the Prophet calls the nation “righteous and truthful,” he not only, as
   I mentioned a little before, describes the persons to whom this promise
   relates, but shews the fruit of the chastisement; for when its pollution
   shall have been washed away, the holiness and righteousness of the Church
   shall shine more brightly. At that time wicked men were the majority, good
   men were very few, and were overpowered by the multitude of those who were
   of an opposite character. It was therefore necessary that that multitude,
   which had no fear of God, and no religion, should be taken away, that God
   might gather his remnant. Thus, it was a compensation for the destruction,
   that Jerusalem, which had been polluted by the wickedness of her citizens,
   again was actually devoted to God; for it would not have been enough to
   regain prosperity, if newness of life had not shone forth in holiness and
   righteousness.

   Now, as the Prophet foretells the grace of God, so he also exhorts the
   redeemed people to maintain uprightness of life. In short, he threatens that
   these promises will be of no avail to hypocrites, and that the gates of the
   city will not be opened for them, but only for the righteous and holy. It is
   certain that the Church was always like a barn, (Matthew 3:12,) in which the
   chaff is mingled with the wheat, or rather, the wheat is overpowered by the
   chaff; but when the Jews had been brought back into their country, the
   Church was unquestionably purer than before. Those who returned must have
   been animated by a good disposition, to undertake a journey so long, and
   beset by so many annoyances, embarrassments, and dangers; and many others
   chose rather to remain in captivity than to return, thinking that to dwell
   in Babylon was a safer and more peaceful condition than to return to Judea.
   Such persons must have had a seed of piety, which led them to take
   possession of those promises which were granted to the fathers. Now, though
   the Church even at that time was stained by many imperfections, still this
   description was comparatively true; for a large portion of the filth had
   been swept away, and those who remained had profited in some degree under
   God’s chastisements.

   A righteous nation, which keepeth the truth. Some distinguish these terms in
   this manner, “A nation righteous before God, and upright before men.” But I
   take the meaning to be more simple; that, after having called the nation
   “righteous,” he shews in what righteousness consists; that is, where there
   is uprightness of heart, which has nothing feigned or hypocritical, for
   nothing is more opposite to righteousness than hypocrisy. And though no man
   ever existed who advanced so far that he could receive the commendation of
   being perfectly righteous, yet the children of God, who with their whole
   heart aim at this “truth,” may be said to be keepers of it. But perhaps it
   will rather be thought that, by a figure of speech, one part is taken for
   the whole, to describe what is true righteousness; that is, when all deceit
   and all wicked practices have been laid aside, and men act towards each
   other with sincerity and truth.

   If any man wish to make use of this passage for upholding the merits of men,
   the answer is easy; for the Prophet does not here describe the cause of
   salvation, or what men are by nature, but what God makes them by his grace,
   and what kind of persons he wishes to be members of his Church. Out of
   wolves he makes sheep, as we have formerly seen. [155] So long as we live
   here, we are always at a great distance from perfection, and are in
   continual progress towards it; but the Lord judges of us according to that
   which he has begun in us, and, having once led us into the way of
   righteousness, reckons us to be righteous. As soon as he begins to check and
   reform our hypocrisy, he at once calls us true and upright.

   3. The thought is fixed; thou wilt keep peace, peace. [156] As the Hebrew
   word יצר (Yĕtzĕr) signifies both “imagination” or “creature,” and
   “thought,” some render it, “By a settled foundation thou wilt keep peace;”
   as if the Prophet meant, that when men, amidst the convulsions of the world,
   continue to rest firmly on God, they will always be safe. Others render it,
   “For the fixed thought thou wilt keep peace;” which amounts to nearly the
   same thing, that they who have fixed their minds on God alone will at length
   be happy; for in no other way does God promise that he will be the guardian
   of his people than when they rely on his grace with settled thoughts, and
   without change or wavering. Since, however, the sign of the dative case is
   not added, but the Prophet in a concise manner of expression says, “Fixed or
   steadfast thought,” let my readers judge if it be not more appropriate to
   view it as referring to God, so as to make the meaning to be, that the peace
   of the Church is founded on his eternal and unchangeable purpose; for, in
   order to prevent godly minds from continual wavering, it is of the highest
   importance to look to the heavenly decree.

   It is undoubtedly true that we ought constantly to hope in God, that we may
   perceive his continual faithfulness in defending us; and believers are
   always enjoined not to be driven about by any doubt, or uncertainty, or
   wavering, but firmly to rely on God alone. Yet the meaning which is more
   easily obtained from this passage, and comes more naturally from the words
   of the Prophet, is, that it is a fixed and unchangeable decree of God, that
   all who hope in him shall enjoy eternal peace; for if fixed thought means
   the certainty and steadfastness of the godly, it would be superfluous to
   assign the reason, which is —

   Because he hath trusted in thee. In short, both modes of expression would
   have been harsh, that “continual peace is prepared for imagination,” or “for
   thought.” But it is perfectly appropriate to say that, when we trust in God,
   he never disappoints our hope, because he has determined to guard us for
   ever. Hence it follows, that, since the safety of the Church does not depend
   on the state of the world, it is not moved or shaken by the various changes
   which happen daily; but that, having been founded on the purpose of God, it
   stands with steady and unshakable firmness, so that it can never fall.

   There is also, I think, an implied contrast between God’s fixed thought and
   our wandering imaginations; for at almost every moment there springs up
   something new which drives our thoughts hither and thither, and there is no
   change, however slight, that does not produce some doubt. We ought therefore
   to hold this principle, that we do wrong if we judge of God’s unshaken
   purpose by our fickle imaginations; as we shall elsewhere see,

   “As far as the heavens are from the earth, so far are my thoughts from your
   thoughts, O house of Israel.” (Isaiah 55:9.)

   We ought therefore above all to hold it certain, that our salvation is not
   liable to change; because the purpose of God is unchangeable.

   Thou wilt keep peace, peace. What has now been stated explains the reason of
   the repetition of the word peace; for it denotes uninterrupted continuance
   for ever. By the word peace I understand not only serenity of mind, but
   every kind of happiness; as if he had said, that the grace of God alone can
   enable us to live prosperously and happily.

   4. Trust ye in Jehovah for ever. As to the words, some read in the second
   clause, “Trust in God, the strong Jehovah of ages;” but as צור (tzūr) is not
   always an adjective, but signifies strength, I reject that meaning as
   forced, besides that it has little relation to the subject, as will
   immediately appear. There is also little ground for the ingenuity of those
   who infer from this passage the divinity of Christ, as if the Prophet said,
   that “Jehovah is in Jah;” for the twofold name of God is given for the
   express purpose of magnifying his power.

   He now exhorts the people to rest safely on God, and therefore, after the
   preceding doctrine, there is now room for exhortation. Besides, it would
   have been vain to say that our peace is in the hand of God, and that he is
   our faithful guardian, if we had not been taught and instructed on this
   subject, and at the same time urged by exhortations. Yet he exhorts us not
   only to earnest hope, but to perseverance; and this discourse applies
   properly to believers, who have already learned what it is to trust in the
   Lord, and who need to be strengthened, because they are still weak, and may
   often fall, in consequence of the various motives to distrust with which
   they are called to struggle. He therefore does not enjoin them merely to
   trust in the Lord, but to remain steadfastly in trust and confidence to the
   end.

   For in Jah Jehovah is the strength of ages. [157] We ought to attend to the
   reason which is here assigned, namely, that as the power of God, which is
   the object of faith, is perpetual, so faith ought to be extended so as to be
   equally perpetual. When the Prophet speaks of the strength and power of God,
   he does not mean power which is unemployed, but power active and energetic,
   which is actually exerted on us, and which conducts to the end what he had
   begun. And this doctrine has a wider application, for it bids us truly
   believe that we ought to contemplate the nature of God; for, as soon as we
   turn aside from beholding it, nothing is seen but what is fleeting, and then
   we immediately faint. Thus ought faith to rise above the world by continual
   advances; for neither the truth, nor the justice, nor the goodness of God,
   is temporary and fading, but God continues always to be like himself.

   5. For he will bring down the inhabitants of loftiness. [158] He now
   explains more fully what is that power of God of which he spoke. It is that
   which we ourselves feel, and which is exerted for our benefit. The two
   clauses are therefore closely connected, that “the proud are laid low by the
   power of God,” and that “the lowly and despised are placed in their room;”
   for it would not have yielded full consolation to tell us, in the first
   place, that “the proud will be laid low,” if he had not likewise added, that
   “the lowly will be exalted,” so as to hold dominion over the proud. We
   therefore acknowledge, that in our own experience God works powerfully for
   our salvation, and this yields to us a ground of hope.

   Under the word loftiness he includes not only bulwarks and fortifications of
   every kind, (for the ancients were wont to build their cities in lofty
   places,) but also wealth and magnificence. He therefore means, that no
   defense can prevent God from casting down the wicked, and laying them low.
   Towers and bulwarks, indeed, are not displeasing to God; but as it rarely
   happens that they who are strong and powerful are not proud, so loftiness
   frequently denotes pride. Unquestionably he speaks of the wicked, who have
   abundance of arms, forces, and money, and imagine that they are protected
   against God himself. He likewise comforts the Jews, as we have formerly
   said, [159] because the invincible power of Babylon might have terrified
   them and thrown them into despair, if the Lord had not supported them by
   this promise: “You have no reason for being terrified at the greatness or
   strength of Babylon; for she will quickly fall, and will not stand before
   the power of the Lord.”

   7. Straightnesses are the way of the righteous man. He does not praise the
   righteousness of the godly, as some have falsely supposed, but shews that,
   through the blessing of God, they are prosperous and successful during the
   whole course of their life. Having only stated briefly in the beginning of
   the verse, that “their ways are plain and smooth,” he explains more fully in
   the second clause, ascribing it to the grace of God that in an open plain,
   as it were, the righteous proceed in their course, till they reach the goal.

   Thou wilt weigh the straight path of the righteous. The word weigh contains
   a metaphor, that God, by applying a balance, as it were, brings to an equal
   measure those things which in themselves were unequal. The Hebrew word ישר
   (yāshār) is ambiguous, for it may refer either to God or to the path.
   Accordingly some render it, Thou, who art upright, will direct the path of
   the righteous; [160] and in other passages God is called upright.
   (Deuteronomy 32:4; Psalm 25:8.) There would also be propriety in the
   allusion, that the straightness of which he spoke proceed from God, for he
   alone is straight or upright. But the other version appears to be more
   natural. [161]

   He promises in general, that God will take care of the righteous, so as to
   lead them, as it were, by his hand. When the wicked prosper and the
   righteous are oppressed, everything in this world appears to be moved by
   chance; and although Scripture frequently declares and affirms that God
   takes care of them, (Psalm 37:5; 1 Peter 5:7,) yet we can scarcely remain
   steadfast, but waver, when everything that happens to them is unfavourable.
   Yet it is true that the ways of the righteous are made plain by God’s
   balance, however rough and uneven they may appear to be; and not only so,
   but he has committed them to the guardianship of his angels, “lest they
   should be injured, or dash their foot against a stone.” (Psalm 91:11.) But
   for this, they would easily fall or give way through exhaustion, and would
   hardly ever make way amidst so many thorns and briers, steep roads,
   intricate windings, and rough places, did not the Lord lead out and deliver
   them.

   Let us therefore learn to commit ourselves to God, and to follow him as our
   leader, and we shall be guided in safety. Though snares and artifices, the
   stratagems of the devil and wicked men, and innumerable dangers, may
   surround us, we shall always be enabled to escape. We shall feel what the
   Prophet says here, that our ways, even amidst deep chasms, are made plain,
   so that there is no obstacle to hinder our progress. And, indeed, experience
   shews, that if we are not led by God’s guidance, we shall not be able to
   push our way through rugged roads; for so great is our weakness that we
   shall scarcely advance a single step without stumbling at the smallest stone
   that comes in our way. Satan and wicked men not only entangle and delay us
   by many perplexities, and not only present to us slight difficulties, but
   cause us to encounter sometimes high mounds and sometimes deep pits, which
   even the whole world would be unable to avoid.

   It is therefore proper for us to acknowledge how much we need heavenly
   direction, and to confess with Jeremiah, “I know, O Lord, that the way of
   man is not in himself; and it is not in man that walketh to direct his
   steps.” (Jeremiah 10:23.) Let us not be puffed up with vain confidence, as
   if the result were placed in our own power. Let us not boast, as James warns
   us, that “we shall do this or that.” (James 4:15.) Such is the manner of
   rash men, who act as if they could do everything at their own pleasure;
   while it is not in our power, as Solomon tells us, to direct our tongue so
   as to give a proper answer. (Proverbs 16:1.) In vain, therefore, do men form
   plans, and deliberate, and decide about their ways, if God do not stretch
   out his hand. But he holds it out to the righteous, and takes peculiar care
   of them; for, while the providence of God extends to all, and while he
   supplies the wants of young ravens (Psalm 147:9) and sparrows, (Matthew
   10:29,) and of the smallest animals, yet he has a fatherly kindness towards
   the godly, and delivers them out of dangers and difficulties.

   8. Yea, in the way of thy judgments. This verse contains a very beautiful
   doctrine, without which it might have been thought that the former
   statements were without foundation. Since he said that God will be our guide
   during the whole of life, so that we shall neither wander nor stumble, and
   while, on the other hand, we are pressed by so many straits, we might
   conclude that those promises have not been actually fulfilled. Accordingly,
   when he tries our patience, we ought to strive, and yet to trust in him.
   Here the Prophet gives us this instruction, that, though our eyes are not
   gratified by an easy and delightful path, and though the road is not made
   smooth under our feet, but we must toil through many hard passages, still
   there is room for hope and patience.

   By the way of judgments he means adversity, and the word judgment often has
   this meaning in Scripture. But here is a mark which distinguishes the godly
   from hypocrites; for in prosperity hypocrites bless God, and speak highly of
   him; but in adversity they murmur, and curse God himself, and plainly shew
   that they had no confidence in him, and thus judge of God according as their
   prosperity lasts. The godly, on the other hand, when they are tried by
   afflictions and calamities, are more and more excited to place confidence.
   [162]

   The particle אף, (ăph,) Even, is inserted for the sake of emphasis, as if
   the Prophet had said, that believers are earnest in the worship of God, not
   only so long as he treats them with gentleness, but that, if he deal harshly
   with them, still they do not faint, because they are supported by hope. It
   is therefore the true test of sincere godliness, when not only while God
   bestows his kindness upon us, but while he withdraws his face, and afflicts
   us, and gives every sign of severity and displeasure, we place our hope and
   confidence in him. Let us learn to apply this doctrine to our own use,
   whenever we are hard pressed by the calamities of the present life; and let
   us not cease to trust in him, even when our affairs are in the most
   desperate condition. [163] “Though He slay me,” says Job, “I will trust in
   Him;” and David says that: “though he walk amidst the shadow of death, he
   will trust and not be afraid, because he knows that God is with him.” (Job
   13:15; Psalm 23:4.)

   To thy name. The Prophet aims at shewing what is the source of that uwearied
   earnestness which prevents the godly from sinking under the greatest
   calamities. It is because they are free from wicked desires and from
   excessive solicitude, and in their aspirations boldly rise to God. For, in
   consequence of our disorderly passions and cares holding us bound, as it
   were, to the earth, our hearts either wander astray, or sink into indolence,
   so that they do not freely rise to God; and as the essence of God is hidden
   from us, this makes us more sluggish in seeking him. From his hidden and
   incomprehensible essence, therefore, the Prophet draws our attention to the
   name of God, as if he enjoined us to rest satisfied with that manifestation
   of it which is found in the word; because there God declares to us, as far
   as is necessary, his justice, wisdom, and goodness, that is, himself.

   And to the remembrance of thee. It is not without good reason also that he
   has added the word remembrance; for it means that the first perception or
   thought is not enough, but that continual meditation is enjoined; because
   without its aid all the light of doctrine would immediately vanish away. And
   indeed the true and sincere knowledge of God inflames us to desire him, and
   not only so, but also prompts us to desire to make progress, whenever the
   “remembrance” of it occurs to our minds. The knowledge of God, therefore,
   comes first; and next, we must be employed in frequent “remembrance;” for it
   is not enough that we have once obtained knowledge, if love and desire do
   not grow through constant meditation. Hence, also, we perceive that the
   knowledge of God is not a dead imagination.

   9. My soul hath desired thee. This is a stronger expression of the former
   statement; for, having previously spoken in the person of believers, he had
   said that the desire of their soul was towards God. He now adds, with regard
   to himself, My soul hath desired; as if he had said, “I have all the
   faculties of my soul directed towards seeking thy name.” The word נפש
   (nēphĕsh) frequently denotes the vital Soul; but as the Prophet here employs
   two words, I distinguish them so as to make נפש (nephesh) mean the desire or
   will, and רוח (rūăch) the intellectual parts; for we know that these are the
   chief parts of the human soul, namely, the Understanding and the Will, both
   of which God justly claims for himself. Such is also the import of that
   passage, “Thou shalt love the Lord thy God with all thy heart, with all thy
   mind, and with all thy strength.” (Deuteronomy 6:5; Matthew 22:37.) The
   Prophet therefore shews, that all the faculties of his soul are directed to
   this point, to seek God and embrace him.

   Others take רוח, (rūăch,) the Spirit, to mean the regenerated part; and so
   by נפש (nĕphĕsh) they understand the natural soul, and by רוח, (rūăch,) the
   Spirit, they understand the grace of God, which is supernatural. But this
   cannot be admitted; for the sensual man (psuchikos) never seeks God; and we
   perceive how strongly we are opposed by our feelings when we rise to God,
   and with what difficulty we conquer that aversion. It is unnecessary,
   therefore, to refute this interpretation, for it is directly contrary to
   Scripture; and from many similar passages it is sufficiently plain that the
   Spirit and Soul mean the understanding and the heart.

   In the night. By the night Scripture often means adversity, which is
   compared to darkness and gloominess. But I interpret it somewhat
   differently, as if the Prophet had said, “There is no time so improper or
   unreasonable that I may not call upon thee or pray to thee.” That
   interpretation differs little from the former, but is rather more general;
   for night is supposed to be set apart for rest, and at that time all the
   desires and labors of men [164] cease; and, in short, there is little
   difference between a sleeping and a dead man. He says, therefore, that at
   the time which is devoted to rest and repose he rises to seek God, so that
   no occasion turns him aside; — not that those who are asleep have any active
   thought, but that sleep itself, if we turn to God, is a part of our course;
   and although we slumber and are silent, still we praise him by hope and
   confidence.

   In the morning [165] will I seek thee. By the night the Prophet does not
   literally mean sleep; and this is perfectly evident from the present clause,
   in which night is contrasted with morning, which denotes continuance.

   The inhabitants of the earth will learn righteousness. We must observe the
   reason assigned, when he says that “the inhabitants of the earth learn
   righteousness from the judgments of God,” meaning that by chastisements men
   are taught to fear God. [166] In prosperity they forget him, and their eyes
   are as it were blinded by fatness; they grow wanton and petulant, and do not
   submit to be under authority; and therefore the Lord restrains their
   insolence, and teaches them to obey. In short, the Prophet confesses that he
   and others were trained, by God’s chastisements, to yield submission to his
   authority, and to intrust themselves to his guardianship; because if God do
   not, with uplifted arm, claim his right to rule, no man of his own accord
   yields obedience.

   10. The wicked man will obtain favour. [167] Isaiah contrasts this statement
   with the former. He had said that the godly, even when they are afflicted,
   or see others afflicted, still rely on the love of God, and trust in him.
   But now he declares, on the other hand, that the wicked cannot be brought in
   any way to love God, though he endeavor, by every sort of kindness, to draw
   and gain them over; and that, whatever aspect the Lord assume towards them,
   they do not become better.

   This verse appears, at first view, to contradict the former, in which the
   Prophet said, that the justice of God is acknowledged in the earth, when he
   executes his judgments, and shews that he is the Judge, and punishes the