__________________________________________________________________ Title: Commentary on Isaiah - Volume 4 Creator(s): Calvin, John (1509-1564) (Alternative) (Translator) Rights: Public Domain LC Call no: BS491 LC Subjects: The Bible Works about the Bible __________________________________________________________________ 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 FOURTH CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI [1]http://www.ccel.org __________________________________________________________________ CHAPTER 49. __________________________________________________________________ Isaiah 49:1-26 1. Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name. 1. Audite me, Insulae, et attendite populi e longinquo. Iehova ex utero vocavit me, e ventre matris meae habuit in memoria nomen meum. 2. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; 2. Et posuit os meum quasi gladium acutum; in umbra manus suae protexit me, et posuit me in sagittam tersam, in pharetra sua abscondit me. 3. And said unto me, Thou art my servant, O Israel, in whom I will be glorified. 3. Et dixit mihi, Servus meus es, Israel, in to gloriabor. 4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain; yet surely my judgment is with the LORD, and my work with my God. 4. Ego autem dixi, Frustra laboravi; inaniter et vane fortitudinem meam consumpsi. At judicium meum coram Iehova, et opus meum coram Deo meo. 5. And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. 5. Et nunc dicit Iehova, qui formavit me ab utero in servum sibi, ut reducam ad se Iacob. Atque ut Israel non colligatur, tamen gloriosus ero in oculis Iehovae, et Deus meus erit fortitudo mea. 6. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. 6. Et ait, Leve est ut tu mihi sis servus ad suscitandas tribus Iacob, et desolationes Israel ut restituas. Itaque constitui to in lucem Gentium, ut sis salus mea ad extremum terrae. 7. Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee. 7. Sic dicit Iehova redemptor Israel, Sanctus ejus, ad contemptibilem anima, ad gentem abominabilem, ad servum dominantium. Reges videbunt, et consurgent Principes, et adorabunt propter Iehovam, quia fidelis est Sanctus Israel, et qui elegit to. 8. Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; 8. Sic dicit Iehova: In tempore placiti exaudivi to, in die salutis auxiliatus sum tibi; et servabo to, et dabo to in foedus populi, ut suscites terram, ut haereditate obtineas haereditates desolatas. 9. That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places. 9. Ut dicas vinctis, Exite; iis qui sunt in tenebris, Ostendite vos. Super vias pascentur, in omnibus verticibus pascua eorum. 10. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. 10. Non esurient, neque sitient; non percutiet eos aestus et sol; quia miserator eorum diriget eos, et super scaturigines aquarum ducet eos. 11. And I will make all my mountains a way, and my highways shall be exalted. 11. Et ponam omnes montes meos in viare, et semitae meae elevabuntur. 12. Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim. 12. Ecee, isti e longinquo venient; et ecee, isti ab Aquilone, et a mari; et isti e terra Sinis, (vel, Sinim.) 13. Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted. 13. Laudate, coeli; et exulta, terra; et erumpite, montes, in laudera; quia consolatus est Iehova populum suum, et pauperum suorum miserebitur. 14. But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. 14. Atqui dixit Sion, Dereliquit me Iehova, et Dominus meus oblitus est mei. 15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. 15. An obliviscetur mulier foetus sui, ut non misereatur filii uteri sui? Etiam si istae oblitae fuerint, ego tamen non obliviscar tui. 16. Behold, I have graven thee upon the palms of, my hands; thy walls are continually before me. 16. Ecce, super palmas sculpsi to; muri tui coram me sunt semper. 17. Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee. 17. Festinant structores tui; destructores tui et vastatores tui procul abs to discedent. 18. Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. 18. Leva per circuitum oculos tuos, et vide. Omnes congregati sunt. venerunt tibi. Vivo ego, dicit Iehova, quod omnibus quasi ornamento vestieris, et circumligaberis illis tanquam sponsa. 19. For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. 19. Quoniam desolationes tuis, et vastitates tuae, et terra tua deserta, nunc tamen angusta erit ob multitudinem habitantium; et procul abscedent consumptores tui. 20. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. 20. Adhuc dicent in auribus tuis filii orbitatis tuae: Angustus mihi locus est; secede alio mihi, ut habitem. 21. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been? 21. Et dices in corde tuo: Quis genuit mihi istos? Nam ego orba (vel, sterilis) et solitaria demigrans, et exul. Quis ergo istos educavit? Ecce, ego relicta eram sola; isti unde sunt? 22. Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 22. Sic dicit Dominus Iehova: Ecce levabo ad Gentes manum meam, et ad populos extollam vexillum meum; et adducent filios tuos in sinu, et filiae tuae super humeram ferentur. 23. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me. 23. Et erunt reges nutritii tui, et reginae eorum nutrices tuae; prono in terram vultu adorabunt to, et pulverem pedum tuorum lingent. Et scies quod ego sum Iehova, quia non pudefient qui me expectant. 24. Shall the prey be taken from the mighty, or the lawful captive delivered? 24. An anferetur forti praeda? An captivitas justi (vel, justa) liberabitur? 25. But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children. 25. Atqui sic dicit Iehova, Etiam captivitas fortis auferetur, et praeda tyranni liberabitur; quia cum eo qui contendit tecum ego contendam, et filios tuos ego servabo. 26. And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob. 26. Et pascam spoliatores tuos carnibus tuis, et quasi musto sanguine suo inebriabuntur; et sciet omnis caro quod ego sum Iehova servator tuus, et redemptor tuus fortis Iacob. 1. Hear me, O islands! After having treated of the future deliverance of the people, he comes down to Christ, under whose guidance the people were brought out of Babylon, as they had formerly been brought out of Egypt. The former prophecy must have been confirmed by this doctrine; because they would scarcely have hoped that the Lord would deliver them, if they had not placed Christ before their eyes, by whom alone desponding souls can be comforted and strengthened; for from him they ought not only to expect eternal salvation, but ought equally to expect temporal deliverance. Besides, it is customary with the prophets, when they discourse concerning the restoration of the Church, to bring Christ into view, not only because he would be the minister of the Church, but because on him was founded the adoption of the people. The Jews also, or, at least, such of them as have any soundness of understanding, admit that this passage cannot be understood as relating to any other person than Christ. But still the train of thought which we have pointed out has not been perceived by every interpreter; for the Prophet does not, by a sudden transition, mention Christ, but interweaves this with the former subject, because in no other manner could the people entertain the hope of deliverance, since on him depended their reconciliation with God. And in order that the style might be more energetic, he introduces Christ as speaking, and addresses not only the Jews but nations that were beyond the sea, and foreign nations who were at a great distance from Judea, to whom, as we have formerly remarked, [1] he gives the name of "Islands." Jehovah hath called me from the womb. A question arises, What is the nature of this calling? For, seeing that we were "chosen in Christ before the creation of the world," (Ephesians 1:4,) it follows that election goes before this calling; for it is the commencement and foundation of our election. Accordingly, it might be thought that Isaiah says far less than the occasion demands, when he says that he was "called from the womb;" for he had been called long before. But the answer is easy; for the subject here treated of is not eternal election, by which we are adopted to be his sons, but only the appointment or consecration by which Christ is set apart to that office, that no man may think that he intruded into it without being duly authorized. "For no man," as the Apostle says, "taketh this honor upon himself, but he who is called by God, as Aaron was. So also Christ glorified not himself to be made a high priest, but he who spake to him, Thou art my Son; this day have I begotten thee." (Hebrews 5:4, 5.) Moreover, the Prophet does not describe the commencement of the period, as if it were only from the womb that God began to call him; but it is as if he had said, "Before I came out of the womb, God had determined that I should hold this office." In like manner Paul also says that he was "set apart from the womb," (Galatians 1:15,) though he had been "elected before the creation of the world." (Ephesians 1:4.) To Jeremiah also it is said, "Before thou camest out of the womb, I knew thee." (Jeremiah 1:5.) In short, the meaning is, that Christ was clothed with our flesh by the appointment of the Father, in order that he might fulfill the office of Redeemer, to which he had been appointed. From my mother's belly he hath had my name in remembrance. This has the same import as the former clause; for by "the remembrance of the name" is meant familiar acquaintance. He therefore distinguishes himself from the ordinary rank of men, because he was elected to an uncommon and remarkable office. 2. And he hath placed my mouth as a sharp sword, he employs a twofold comparison, that of "a sword" and of "a quiver," in order to denote the power and energy of the doctrine; and he shews why he was called, and why he was honored by a name so excellent and illustrious, namely, that he may teach; for this is what he means by the word "mouth." Christ hath therefore been appointed by the Father, not to rule, after the manner of princes, by the force of arms, and by surrounding himself with other external defences, to make himself an object of terror to his people; but his whole authority consists in doctrine, in the preaching of which he wishes to be sought and acknowledged; for nowhere else will he be found. He asserts the power of his "mouth," that is, of the doctrine which proceeds from his mouth, by comparing it to "a sword;" for "the word of God is quick and powerful, and sharper than any two-edged sword, and piercing even to the dividing of the soul and the spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart." (Hebrews 4:12.) And hath made me as a polished arrow. He now compares his mouth to "an arrow," because it strikes not only close at hand, but likewise at a distance, and reaches even those who appear to be far off. In his quiver hath he hid me. After having spoken of the efficacy of doctrine, Isaiah adds, that God, by his power, protects Christ and his doctrine, so that nothing can stop his course. And this was very necessary to be added; for, as soon as the mouth of Christ is opened, that is, as soon as his Gospel is preached, adversaries rise up on all sides, and innumerable enemies league together in order to crush it; so that the efficacy which he ascribes to doctrine would not be sufficient, if there were not added his protection, in order to drive away adversaries. Besides, the present question is not about the person of Christ, but about the whole body of the Church. We must indeed begin with the Head, but we must next come down to the members; and to all the ministers of the Word must be applied what is here affirmed concerning Christ; for to them is given such efficacy of the Word, that they may not idly beat the air with their voices, but may reach the hearts and touch them to the quick. The Lord also causes the voice of the Gospel to resound not; only in one place, but far and wide throughout the whole world. In short, because he faithfully keeps them under his protection, though they are exposed to many attacks, and are assaulted on every side by Satan and the world, yet they do not swerve from their course. We ought to have abundant knowledge of this from experience; for they would all to a man have been long ago ruined by the conspiracies and snares of adversaries, if the Lord had not defended them by his protection. And indeed, amidst so many dangers, it is almost miraculous that a single preacher of the Gospel is permitted to remain. The reason of this is, that the Lord guards them by his shadow, and "hides them as arrows in his quiver," that they may not be laid open to the assaults of enemies and be destroyed. 3. Thou art my servant, O Israel. It is of great importance to connect this verse with the preceding, because this shews that the Prophet now speaks not only of a single man, but of the whole nation; which has not been duly considered by commentators. This passage must not be limited to the person of Christ, and ought not to be referred to Israel alone; but on the present occasion we should attend to the customary language of Scripture. When the whole body of the Church is spoken of, Christ is brought forward conspicuously so as to include all the children of God. We hear what Paul says: "The promises were given to Abraham and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ." (Galatians 3:16.) He does not include the whole multitude of children who were descended from Abraham himself according to the flesh, seeing that all were not partakers of the blessing. Ishmael was rejected, Esau was a reprobate, and many others were cut off. When the people were rescued from Babylon, but a small renmant came out; for the greater part rejected God's astonishing kindness. Where then was "the seed?" In Christ, who is the Head, and contains in himself the rest of the members; for in him is joined and bound by an indisoluble bond all the seed. In like manner, under the name Israel, by which he means Christ, Isaiah includes the whole body of the people, as members under the Head. Nor ought this to be thought strange; for Paul also, when he speaks of the union, employs the metaphor of the human body, and then adds: "So also is Christ." (1 Corinthians 12:12.) In that passage the name of Christ is given to Israel, that is, to the whole body of believers, who are joined to Christ, as members to the Head. In a word, the Lord honors by this name the Church, which is the spouse of Christ, just as the wife is honored by bearing the name and title of her husband. He calls "Israel his servant," that is, he calls the Church his handmaid, because she is "the pillar and foundation of truth," (1 Timothy 3:15;) for he hath committed his word to the care of the Church, that by her ministrations it may be published throughout the whole world. In thee I will be glorified. At length, in the conclusion of the verse he shews what is the design of these ministrations, and for what purpose, they who preach the Gospel are called by God; namely, that they may zealously display his glory, and may likewise promote it among others, which Christ also teaches us in the Gospel, "Father, glorify thy Son, that thy Son may glorify thee." (John 17:1.) This is a very high honor conferred on poor, feeble men, when the Lord appoints them, though corrupt and depraved, to promote his glory; and therefore we ought to be the more encouraged to render to him our service and obedience. Yet God intends to express something more, that, notwithstanding the efforts of Satan and all wicked men, the power of God will be victorious, so that Christ shall triumph gloriously, and the majesty of God shall shine forth in his Gospel. 4. And I said, In vain have I toiled. The Prophet here brings forward a grievous complaint in the name of the Church, yet in such a manner that, as we have formerly remarked, we must begin with the Head. Christ therefore complains along with his members, that it appears as if his labor were thrown away; for, having formerly pronounced a high and striking commendation on the power and efficacy of the word which proceedeth out of his mouth, while yet it scarcely does any good, and the glory which God demands from the ministration of it does not shine forth, he therefore introduces the Church as complaining that she spends her labor fruitlessly, because men do not repent at the preaching of heavenly doctrine. It was highly necessary that the Prophet should add this; first, that we may know that the fruit which he mentioned is not always visible to the eyes of men; for otherwise we might call in question the truth of the word, and might entertain doubts if that which is so obstinately rejected by many was the word of God. Secondly, it was necessary, that we may advance with unshaken firmness, and may commit our labor to the Lord, who will not permit it to be ultimately unproductive. The Prophet therefore intended to guard against a dangerous temptation, that we may not, on account of the obstinacy of men, lose courage in the middle of our course. And indeed Christ begins with the complaint, for the purpose of affirming that nothing shall hinder him from executing his office. The meaning of the words might be more clearly brought out in the following manner: "Though my labor be unprofitable, and though I have almost exhausted my strength without doing any good, yet it is enough that God approves of my obedience." Such is also the import of what he adds, -- But my judgement is before Jehovah. Although we do not clearly see the fruit of our labors, yet we are enjoined to be content on this ground, that we serve God, to whom our obedience is acceptable. Christ exhorts and encourages godly teachers to strive earnestly till they rise victorious over this temptation, and, laying aside the malice of the world, to advance cheerfully in the discharge of duty, and not to allow their hearts to languish through weariness. If therefore the Lord be pleased to make trial of our faith and patience to such an extent that it shall seem as if we wearied ourselves to no purpose, yet we ought to rely on this testimony of our conscience And if we do not enjoy this consolation, at least we are not moved by pure affection, and do not serve God, but the world and our own ambition. In such temptations, therefore, we should have recourse to this sentiment. Yet it ought to be observed, that here Christ and the Church accuse the whole world of ingratitude; for the Church complains to God in such a manner as to remonstrate with the world, because no good effect is produced on it by the doctrine of the Gospel, which in itself is efficacious and powerful. Yet the whole blame rests on the obstinacy and ingratitude of men, who reject the grace of God offered to them, and of their own accord choose to perish. Let those persons now go and accuse Christ, who say that the Gospel yields little fruit, and who defame the doctrine of the word by wicked slanders, and who throw ridicule on our labors as vain and unprofitable, and who allege that, on the contrary, they excite men to sedition, and lead them to sin with less control. Let them consider, I say, with whom they have to do, and what advantage they gain by their impudence, since men alone ought to bear the blame, who, as far as lies in their power, render the preaching of the Word unprofitable. Godly ministers, who bitterly lament that men perish so miserably by their own fault, and who sometimes devour and waste themselves through grief, when they experience so great perversity, ought to encourage their hearts by this consolation, and not to be alarmed so as to throw away the shield and spear, though sometimes they imagine that it would be better for them to do so. Let them consider that they share with Christ in this cause; for Christ does not speak of himself alone, as we formerly mentioned, but undertakes the cause of all who faithfully serve him, and, as their advocate, brings forward an accusation in the name of all. Let them therefore rely on his protection, and allow him to defend their cause. Let them appeal, as Paul does, to the day of the Lord, (1 Corinthians 4:4,) and let them not heed the calumnies, reproaches, or slanders of their enemies; for their judgment is with the Lord, and although they be a hundred times slandered by the world, yet a faithful God will approve and vindicate the service which they render to him. On the other hand, let wicked men, and despisers of the word, and hypocrites, tremble; for when Christ accuses, there will be no room for defense; and when he condenms, there will be none that can acquit. We must therefore beware lest the fruit which ought to proceed from the Gospel should be lost through our fault; for the Lord manifests his glory in order that we may become disciples of Christ, and may bring forth much fruit. 5. And now saith Jehovah. By this verse he confirms the former statement, and yields more abundant consolation, by repeating that calling; and the testimony of conscience, which ought to be regarded by us as a fortress; for there is nothing that gives us greater distress and anxiety, than to entertain doubts by whose authority, or by whose direction everything is undertaken by us. For this reason Isaiah reminds us of the certainty of our calling. Who formed me from the womb to be his servant. In the first place, godly teachers, along with Christ who is their Prince, say that they have been "formed" by a divine hand; because God always enriches and adorns with necessary gifts those whom he calls to the office of teaching, who derive from the one fountain of the Spirit all the gifts in which they excel. Thus "the Father hath sealed" (John 6:27) his Only-begotten Son, and next prepares others, according to their degree, to be fit for discharging their office. At the same time, he points out the end of the calling; for to this end have Apostles and teachers of the Church been appointed, to gather the Lord's scattered flock, that under Christ we may all be united in the same body. (Ephesians 4:11, 13.) In the world there is miserable dispersion, but in Christ there is anakephalaiosis "a gathering together" of all, (Ephesians 1:10,) as the Apostle speaks; for there can be no other bond of union. As to the word "create," or "form," it is to no purpose that some men speculate about it as relating to Christ's human existence, which was created; for it is clearer than noon-day, that the "forming" must be viewed as relating to office. And though Israel be not gathered. The Jews read these words as a question: "Shall I not bring back Jacob? and shall Israel not be gathered?" and supply the particle h (ha). But that reading is excessively unnatural, and the Jews do not consider what was the Prophet's meaning, but, so far as lies in their power, corrupt the text, in order to conceal the disgrace of their nation. Some explain it, "Shall not be lost," or, "Shall not perish;" for the verb 'sph (asaph) sometimes denotes what we commonly call (trousser) to truss. Those things which are intended to be preserved are "gathered," and likewise those things which are intended to be consumed; and accordingly, when we mean that any person has been removed out of the world, we frequently use the vulgar phrase, "he is trussed," [2] or, "he is despatched." Yet I shall be glorious. To suppose the meaning to be, "I have been sent, that Israel may not perish," would not be unsuitable; but I choose rather to follow a different interpretation, namely, "Though Israel be not gathered, yet I shall be glorious;" for it is probable that opposite things are contrasted with each other in this passage. If ministers have been set apart, for the salvation of men, it is glorious to them when many are brought to salvation; and when the contrary happens, it tends to their shame and disgrace. Paul calls those whom he had gained to Christ "his glory and crown." (Philippians 4:1; 1 Thessalonians 2:19.) On the other hand, when men perish, we receive from it nothing but shame and disgrace; for God appears to curse our labors, and not to deign to bestow on us the high honor of advancing his kingdom by our agency. But the Prophet declares that those who have served Christ shall nevertheless be glorious; for he speaks both of the head and of the members, as we have formerly remarked. Although therefore Israel refuse to be "gathered," yet the ministry of Christ shall retain its glory unimpaired; for it will be ascribed to the baseness and wickedness of men, that they have not been "gathered." In like manner, although the preachers of the Gospel be "the savor of death unto death" to the reprobate, yet Paul declares that they have a sweet and delightful odor before God, who determines that wicked men shall thus be rendered the more inexcusable. God is indeed doubly glorified if success corresponds to their wishes; but when the ministers of the word have left nothing undone, though they have good reason to lament that their labor is unprofitable, still they must not repent of having pleased God, whose approbation is here contrasted with the perverse judgments of the whole world. As if the Prophet had said, "Though men vehemently slander and load them with many reproaches, yet this ought to be calmly and patiently endured by them; because God judges differently, and bestows a crown of honor on their patience, which wicked men insolently slander. And my God shall be my strength. When he says that it is enough that "God is their strength," the meaning corresponds to what goes before, that they ought not to be terrified by the multitude or power of their enemies, seeing that they are persuaded that their "strength" lies in God. 6. And he said, It is a small matter. Isaiah proceeds still farther, and shews that the labor of Christ, and of the whole Church, will be glorious not only before God, but likewise before men. Although at first it appears to be vain and useless, yet the Lord will cause some fruit to spring from it contrary to the expectations of men. Already it was enough that our labor should be approved by God; but when he adds that it will not be unprofitable even in the eyes of men, this ought still more abundantly to comfort, and more vehemently to excite us. Hence it follows, that we ought to have good hopes of success, but that we ought to leave it to the disposal of God himself, that the blessing which he promises may be made manifest at the proper time, to whatever extent, and in whatever manner he shall think proper. Therefore I have appointed thee to be a light of the Gentiles. He now adds, that this labor will be efficacious, not only among the people of Israel, but likewise among the Gentiles; and so it actually happened. Moreover, when the preaching of the Gospel produced hardly any good effect on the Jews, and when Christ was obstinately rejected by them, the Gentiles were substituted in their room. And thus Christ was "appointed to be a light of the Gentiles, and his salvation was manifested to the very ends of the earth." (Acts 13:47.) Now this consolation was highly necessary, both for prophets and for apostles, who experienced more and more the obstinacy of the Jews. They might doubt the truth of these promises, since they did not perceive them to yield any fruit; but when they understood that Christ was sent to the Gentiles also, it was not so difficult to animate their hearts to persevere. This was incredible, and even monstrous; but this is the manner in which the Lord commonly works, contrary to the expectation of all. Paul says that this was "a mystery bidden from ages," and that the angels themselves did not understand it until it was actually revealed in the Church of God. (Ephesians 3:5.) Although therefore the Jews alone appeared to have discernment, they are now placed on a level with the Gentiles, and with God "there is no distinction between the Jews and the Greeks." (Romans 10:12.) The Jews read this verse as a question, "Is it a small thing?" As if he had said, that it is enough, and that nothing more or greater ought to be desired. But they maliciously corrupt the natural meaning of the Prophet, and imagine that they will one day be lords of the Gentiles, and will have wide and extensive dominion. The true meaning of the Prophet is, "This work in itself indeed is magnificent and glorious, to raise up and restore the tribes of Israel, which had fallen very low; for he will add the Gentiles to the Jews, that they may be united as one people, and may be acknowledged to belong to Christ." Nor does this passage relate to the rejection of the ancient people, but to the increase of the Church, that the Gentiles may be associated with the Jews. It is true, indeed, that when the Jews revolted from the covenant, the Gentiles entered, as it were, into that place which they had left vacant; and thus their revolt was the reason why those who had formerly been aliens were admitted to be sons. But in this, as well as in other passages, Isaiah foretells that the Church will be greatly extended, when the Gentiles shall be received and united to the Jews in the unity of faith. A light of the Gentiles. Although by the word "light" is meant happiness, or joy, yet the Prophet, I have no doubt, directly refers to the doctrine of the Gospel, which enlightens souls, and draws them out of darkness, He shews that this "light," which Christ shall bring, will give salvation. In the same manner as Christ is called "the way, the truth, and the life," (John 14:6) because through the knowledge of the truth we obtain life, so in this passage he is called the "light" and salvation of the Gentiles, because he enlightens our minds by the doctrine of the Gospel, in order that he may lead us to salvation. Two things, therefore, ought to be remarked; first, that our eyes are opened by the doctrine of Christ; and secondly, that we who had perished are restored to life, or rather life is restored to us. 7. Thus saith Jehovah. Isaiah pursues the same subject, that the people, when they were afflicted by that terrible calamity, might cherish the hope of a better condition; and, in order to confirm it the more, he calls God, who promised these things, the Redeemer and the Holy One of Israel It will be objected that these statements are contradictory, that is, that God is called the "redeemer" of that people which he permitted to be oppressed; for where is this redemption, and where is this sanctification, if the people could reply that they were miserable and ruined? I reply, the record of ancient history is here exhibited as the ground of confidence and hope; for when the Jews were on the point of despair, the Prophet comes forward and reminds them that God, who had formerly redeemed their fathers, is still as powerful as ever; and therefore, although for a time, in order to exercise the faith of the godly, he concealed their salvation, believers are commanded to stand firm, because in his hand their redemption is certain. Yet it was proper that they should form conceptions of that which lay far beyond human senses. This is a remarkable passage, from which we learn how firmly we ought to believe God when he speaks, though he does not immediately perform what he has promised, but permits us to languish, and to be afflicted for a long time. To the contemptible in the soul. vzh (bezo) is rendered by some commentators "contempt," and by others "contemptible," which I prefer. [3] It heightens the wretchedness of that nation, that "in the soul," that is, in their own estimation, they are "contemptible." Many are despised by others, though they either deserve honor on account of their good qualities, or do not cease to swell with pride, and to tread down the arrogance of others by still greater arrogance. But of this people the Prophet says, that they despise themselves as much as others despise them. He therefore describes deep disgrace and a very unhappy condition, and, at the same time, prostration of mind, that they may know that God's time for rendering assistance will be fully come, when they shall be altogether humbled. To the abhorred nation. [4] I see no reason why the plural "Nations," is here employed by some interpreters; seeing that the singular gvy, (goi,) "nation," is used by the Prophet, and it is certain that the discourse is specially directed to the posterity of Abraham. To the servant of rulers. This is added, as if he had said that they are oppressed by strong tyrants; for he gives the appellation mslym (moshelim) to those whose strength and power are so great that it is not easy to escape out of their hands. When he says that kings shall see, he speaks in lofty terms of the deliverance of his nation; but yet he permits them to be put to the test in the fumace, that he may make trial of their faith and patience; for otherwise there would be no trial of their faith, if he immediately performed what he promised, as we have already said. The word princes contains a repetition which is customary among the Hebrews. We would express it thus: "Kings and princes shall see; they shall rise up: and adore." By the word adore, he explains what he had said, "They shall rise up;" for we "rise up" for the purpose of shewing respect. The general meaning is, that the most exalted princes of the world shall be aroused to perceive that the restoration of the nation is an illustrious work of God, and worthy of reverence. For faithful is the Holy One of Israel. This is the reason of the great admiration and honor which the princes shall render to God. It is because they shall perceive the "faithfulness" and constancy of the Lord in his promises. Now, the Lord wishes to be acknowledged to be true, not by a bare and naked imagination, but by actual experience, that is, by preserving the people whom he has adopted. Let us therefore learn from it, that we ougtlt not to judge of the promises of God from our condition, but from his truth; so that, when we shall see nothing before us but destruction and death, we may remember this sentiment, by which the Lord calls to himself the contemptible and abominable. Hence also it ought to be observed, how splendid and astonishing a work of God is the deliverance of the Church, which compels kings, though proud, and deeming hardly anything so valuable as to be worthy of their notice, to behold, admire, and be amazed, and even in spite of themselves to reverence the Lord. This strange and extraordinary work, therefore, is highly commended to us. How great and how excellent it is, we may learn from ourselves; for to say nothing about ancient histories, in what manner have we been redeemed from the wretched tyranny of Antichrist? Truly we shall consider it to be "a dream," as the Psalmist says, (Psalm 126:1,) if we ponder it carefully for a short time; so strange and incredible is the work which God hath performed in us who have possessed the name of Christ. And who hath chosen thee. He now repeats what he had formerly glanced at, that this nation has been set apart to God. But in election we perceive the beginning of sanctification; for it was in consequence of God having deigned to elect them out of his mere good pleasure, that this nation became his peculiar inheritance. Isaiah therefore points out the secret will of God, from which sanctification proceeds; that Israel might not think that he had been selected on account of his own merits. As if he had said, "The Lord, who hath chosen thee, gives actual proof of his election, and shows it by the effect." In the same manner, therefore, as the truth of God ought to be acknowledged in our salvation, so salvation ought to be ascribed exclusively to his election, which is of free grace. Yet they who wish to become partakers of so great a benefit, must be a part of Israel, that is, of the Church, out of which there can be neither salvation nor truth. 8. In a time of good pleasure. From this verse we again learn more clearly what we explained at the beginning of this chapter, that the Prophet, while he addresses the whole body of the Church, begins with Christ, who is the head. I have said that this ought to be carefully observed; for commentators have not attended to it, and yet there is no other way in which this chapter can be consistently expounded. This is clearly shewn by Paul, who applies this statement to the whole Church. (2 Corinthians 6:2.) And yet, what the Prophet adds, I will give thee to be a covenant, is applicable to no other than Christ. How shall we reconcile these statements? By considering that Christ is not so much his own as ours; for he neither came, nor died, nor rose again for himself. He was sent for the salvation of the Church, and seeks nothing as his own; for he has no want of anything. Accordingly, God makes promises to the whole body of the Church. Christ, who occupies the place of Mediator, receives these promises, and does not plead on behalf of himself as an individual, but of the whole Church, for whose salvation he was sent. On this account he does not address Christ separately, but so far as he is joined and continually united to his body. It is an inconceivable honor which our heavenly Father bestows upon us, when he listens to his Son on our account, and when he even directs the discourse to the Son, while the matter relates to our salvation. Hence we see how close is the connection between us and Christ. He stands in our room, and has nothing separate from us; and the Father listens to our cause. By the word "good pleasure," the Prophet lays a bridle on believers, so to speak, that they may not be too eager in their desires, but may wait patiently till the time appointed by God has arrived; and in this sense Paul gives to the coming of Christ the appellation of "the time of fullness." (Galatians 4:4.) He means, therefore, that they depend on God's disposal, and ought therefore to endure his wrath with meekness and composure. But although the intention of the Prophet is to exhort the godly to patience, that they may learn to place their feelings in subordination to God, yet at the same time he shows that our salvation proceeds from God's undeserved kindness. rtsvn (ratzon) which the Greeks translate eudokia, that is, the good-will of God is the foundation of our salvation; and salvation is the effect of that grace. We are saved, because we please God, not through our worthiness or merits, but by his free grace. Secondly, he shows, at the same time, that our salvation is certain, when we have a clear proof of the grace of the Lord. All doubt ought to be removed, when the Lord testified of his "good pleasure." This passage tends to the commendation of the word, beyond which we ought not to inquire about salvation; as Paul declares that the good pleasure of God is clearly manifested in the preaching of the Gospel, and that thus is fulfilled what is contained in this passage about "the day of salvation." (2 Corinthians 6:2.) Thirdly, the Prophet intended to remind us, that God gives us an undoubted pledge of his favor when he sends the Gospel to us; because it is evident that he has compassion upon us, when he gently invites us to himself, that we may not look around in every direction to seek this light, which ought to be expected only from God's gracious pleasure, or be tortured by doubt, from which God frees us. But let us remember that all this depends on God's free purpose. When therefore the question is put, why the Lord enlightened us at this time rather than at an earlier period, the reason which ought to be assigned is this: because thus it pleased God, thus it seemed good in his sight. Such is the conclusion to which Paul comes in the passage which we quoted, "Behold, now is the accepted time; behold, now is the day of salvation." (2 Corinthians 6:2.) This passage may greatly aid us in ascertaining Isaiah's meaning, that we may learn to connect our salvation with God's good pleasure; a proof of which is given to us in the preaching of the Gospel. It ought also to be observed, that these predictions should not be limited to a certain age, since they belong to the whole Church in all ages. For if we begin with the deliverance from Babylon, we must go on to the redemption of Christ, of which it might be regarded as the commencement and the forerunner; and since there are still found among us many remnants of slavery, we must proceed forward to the last day, when everything shall be restored. I have appointed thee to be a covenant. This makes it still more evident, that all that had formerly been said was promised to Christ, not for the sake of his personal advantage, but on our behalf; for he has been appointed to be the mediator of the covenant, because the Jews by their sins had revolted from God, who had made an everlasting covenant with them. The renewal of that covenant, therefore, which had been broken or dissolved, is ascribed to Christ. Yet we must likewise keep in view the saying of Paul, that "Christ is our peace, to reconcile both them that are far off, and them that are near." (Ephesians 2:14, 17.) But, Isaiah had directly in view that lamentable ruin, the remedy for which could be expected from Christ alone. Besides, it is proper to apply this grace to ourselves, because, as compared to the Jews, before the Gospel was preached, we were enemies and aliens from God, and could not in any other way be reconciled to him. Christ was therefore "given to be a covenant of the people," because there was no other way to God but by him. At that time the Jews were a people; but in consequence of the partition-wall having been broken down, all of us, both Jews and Gentiles, have been united in one body. That thou mayest raise up the earth, which at that time was waste and desolate; for the return of the people was, as we have elsewhere seen, a kind of new creation. Such is also the design of the words of the Prophet, that we may know that there is nothing in the world but ruin and desolation. Christ is sent in order to restore what was fallen down and decayed. If we had not been in a fallen condition, there would have been no reason why Christ should be sent to us. We ought therefore to weigh well our condition; for we are aliens from God, destitute of life, and shut out from all hope of salvation. But by Christ we are fully restored and reconciled to our Heavenly Father. Isaiah likewise adds the benefits which we obtain through Christ, after having been reconciled to God. 9. That thou mayest say to them that are bound. These words describe the change which took place at the coming of Christ. And yet the Prophet unquestionably intends to administer consolation to the Jews in their extremity, that they may not think it incredible that they shall be restored to a better condition, because they see that they are almost devoted to destruction. Still, he shows in general what is the nature of Christ's office, and explains what is meant by restoring desolate heritages; for, before the coming of Christ, we are "bound" under a miserable yoke, and plunged in darkness. By these metaphors is meant, that so long as we are without Christ, we are overwhelmed by a load of all evils; for by darkness he excludes everything that relates to the kingdom of Christ, faith, righteousness, truth, innocence, and everything of that nature. We are therefore in "darkness," till Christ say, Shew yourselves We are "bound," till he say, Come forth. The word l'mr, (lemor,) "that thou mayest say," is highly emphatic; for it shews that the preaching of the Gospel is the means by which we are delivered. If therefore we desire liberty, if we desire the light of the kingdom of God, let us listen to Christ when he speaks; otherwise we shall be oppressed by the unceasing tyranny of Satan. Where then is the liberty of our will? Whosoever claims for himself light, or reason, or understanding, can have no share in this deliverance of Christ; for liberty is not promised to any but those who acknowledge that they are captives, and light and salvation are not promised to any but those who acknowledge that they are plunged in darkness. On the ways they shall feed. When he promises that pastures shall be accessible to the children of God, and shall be on the tops of the mountains, by these metaphors he declares that all who shall be under the protection of Christ shall dwell safely; for he is a careful and attentive Shepherd, who supplies his flock with everything that is necessary, so that they are in want of nothing that is requisite for the highest happiness. (John 10:11.) This instruction was highly necessary at the time when the Jews were about to perform a joumey through dry and barren countries, in their return to a land which lay waste and desolate. The Prophet therefore says that God has abundant resources for supplying their wants, though earthly means should fail; and accordingly, in accordance with the ordinary custom of Scripture, he compares believers to sheep, in order that, being aware of their weakness, they may shrink themselves entirely to the care of the Shepherd. Yet it is probable that indirectly he warns believers not to desire excessive luxury, because they will never have so great a superfluity as not to be attended by many difficulties; and likewise not to become effeminate, because they will be beset by dangers; for we know that "the ways" are exposed to the attacks of enemies and robbers, and that the tops of mountains are for the most part barren. The Church is governed by Christ in such a manner as not to be free from the attacks and insults of men, and is fed in such a manner as frequently to inhabit barren and frightful regions. But though enemies are at hand, God protects us from their violence and oppression. If we are thirsty or hungry, he is abundantly able to supply everything that is necessary for food and maintenance; and amidst perils and difficulties of this nature we perceive his care and anxiety more dearly than if we were placed beyond the reach of all danger. 10. They shall not hunger or thirst. He confirms what was said in the former verse, that there is food in the hand of God, so that the Jews shall not be in want of provisions for their joumey. Nor can it be doubted that he calls to their remembrance, that when their fathers were threatened with death in the wilderness through a scarcity of bread and of every kind of food, God gave them daily, for forty years, manna from heaven. (Exodus 16:35.) In like manner, when he immediately afterwards speaks of a shadow against the heat of the sun, he alludes to the history related by Moses about "the pillar of a cloud," by which God protected his people from being scorched by the buming rays of the sun. (Exodus 13:21.) We have said that it is customary with the prophets to mention the departure of the people out of Egypt, whenever they intend to demonstrate the kindness of God, either publicly towards all, or privately towards any individual. By the fountains of waters. He likewise alludes to those waters which flowed from the rock, (Exodus 17:6,) when the people had well-nigh perished from thirst; for those occurrences did not take place at the deliverance from Babylon, but, by mentioning former benefits, the Prophet magnifies the power of God in securing the safety of the Church. 11. And I will place all my mountains. Here he directly and expressly treats of the return of the people; for in vain would he have promised so great happiness to the Church, if the people were not to be restored to their former liberty. The meaning is, that he will remove every obstacle and hinderance that might prevent the return of the people; and that he will render the "mountains" passable, which appeared to be impassable; and, in short, that he will level both the mountains and the valleys, that their return to Judea may be facilitated. Thus, when the Church is about to be completely restored, no obstructions, however great and formidable, can hinder God from being finally victorious. Besides, when he calls them "my mountains," he not only means that he has an absolute right to command them to afford a passage to his people, but declares that he will be the leader of the expedition, as if he would march along with the Jews, and accompany them in the joumey. In like manner, it is said in another passage, that he passed through Egypt and "rode on the high places of it" at the departure of his people. (Deuteronomy 32:13.) But here he describes the extraordinary love of God towards the Church, when he says that he travels along with her, and undertakes to supply all her wants, as if he were consulting his own interests when he assisted his people. 12. Behold, those from afar shall come. The opinion entertained by some, that the four quarters of the earth are here denoted, does not rest on very solid grounds; yet I do not reject it, because it not only is probable, but agrees with many other passages. Undoubtedly, he first says that they shall come from distant parts of the world, and next adds certain subdivisions or parts in order to explain this general statement. And those from the land of Sinis. Instead of "Sinis," some read "Sinis;" and indeed the Hebrew copies differ. [5] Jerome thinks (and this is the commonly received opinion) that a southern region is so denominated from Mount Sinai, which lay toward the south. Others think that "Syene" is meant, because it lies under the tropic of Cancer. [6] But this diversity has nothing to do with the meaning of the Prophet, which of itself is clear and easy to be understood; for the Prophet unquestionably means those who had been scattered and dispersed in various places, whether they are collected from the north or from the sea. While Isaiah promises a return from Babylon, he at the same time extends this prediction to the time of Christ, as may be easily learned from what goes before; for we must keep in remembrance what we formerly said, that the second birth of the Church is here described. Not only does he promise that the Jews shall return to Jerusalem to build the temple, but likewise that they who had formerly been aliens from the Church, shall be collected from every corner of the world. 13. Praise, O heavens; and rejoice, O earth. Though he exhorts and encourages all the godly to thanksgiving, yet he likewise aims at confirming the promise which might have been regarded as doubtful; for afflictions trouble our consciences, and cause them to waver in such a manner that it is not so easy to rest firmly on the promises of God. In short, men either remain in suspense, or tremble, or utterly fall and even faint. So long as they are oppressed by fear or anxiety, or grief, they scarcely accept of any consolation; and therefore they need to be confirmed in various ways. This is the reason why Isaiah describes the advantages of this deliverance in such lofty terms, in order that believers, though they beheld nothing around them but death and ruin, might sustain their heart by the hope of a better condition. Accordingly, he places the subject almost before their eye, that they may be fully convinced that they shall have the most abundant cause of rejoicing; though at that time they saw nothing but grief and sorrow. Let us therefore remember, that whenever the Lord promises anything, we ought to add thanksgiving, that we may more powerfully affect our hearts; and next, that we ought to raise our minds to the power of God, who exercises a wide and extensive dominion over all the creatures; for as soon as he lifts his hand, "heaven and earth" are moved. If the tokens of his wonderful power are to be seen everywhere, he intends that there shall be an eminent and remarkable example of it in the salvation of the Church. And he wilt have compassion on his poor. By this metaphor the Prophet shews that no obedience which is rendered to God by heaven and earth is more acceptable to him than to join together and lend their mutual aid to his Church. Moreover, that believers may not faint under the weight of distresses, before promising to them consolation from God, he exhorts them calmly to bear distresses; for by the word poor he means that the Church, in this world, is liable to many calamities. In order, therefore, that we may partake of the compassion of God, let us learn, under the cross and amidst many annoyances, to strive after it with sighs and tears. 14. But Zion said, Jehovah hath forsaken me. In order to magnify his grace the more, God complains that the hearts of the Jews were so narrow and close, that the road was almost shut against him, if he had not overcome their wicked thoughts by his great goodness. Yet at the same time he endeavors to correct this fault, that the deliverance which is offered, and, as it were, set before them, may be received by them with open hearts, and that, as he is willing to assist them, so they, on the other hand, may be prepared to cherish favorable hopes. Now, to us also this doctrine belongs; because almost all of us, when God delays his assistance, are fearfully distressed and tormented; for we think that he has forsaken and rejected us. Thus despair quickly creeps in, which must be opposed, that we may not be deprived of the grace of God. And indeed amidst these doubts our unbelief is manifested and exposed, by our not relying on the promises of God, so as to bear patiently either the chastisements by which God urges us to repentance, or the trials of faith by which he trains us to patience, or any afflictions by which he humbles us. Justly therefore does God remonstrate with the Jews for rejecting by wicked distrust the salvation offered to them, and not permitting themselves to receive assistance. Nor does he limit this accusation to a small number, but includes nearly the whole Church, in order to shew that he will be kind and bountiful toward the Jews beyond the measure of their faith, and that he even strives with them, that by his salvation he may break through all the hinderances by which they opposed him. Let each of us therefore beware of indulging or flattering ourselves in this matter; for the Lord contends with the whole Church, for uttering speeches of this kind, which proceed from the fountain of distrust. 15. Shall a woman forget her child! In order to correct that distrust, he adds to the remonstrance an exhortation full of the sweetest consolation. By an appropriate comparison, he shews how strong is his anxiety about his people, comparing himself to a mother, whose love toward her offspring is so strong and ardent, as to leave far behind it a father's love. Thus he did not satisfy himself with proposing the example of a father, (which on other occasions he very frequently employs,) but in order to express his very strong affection, he chose to liken himself to a mother, and calls them not merely "children," but the fruit of the womb, towards which there is usually a warmer affection. What amazing affection does a mother feel toward her offspring, which she cherishes in her bosom, suckles on her breast, and watches over with tender care, so that she passes sleepless nights, wears herself out by continued anxiety, and forgets herself! And this carefulness is manifested, not only among men, but even among savage beasts, which, though they are by nature cruel, yet in this respect are gentle. Even if they shall forget. Since it does sometimes happen that mothers degenerate into such monsters as to exceed in cruelty the wild beasts and forget "the fruit of their womb," the Lord next declares that, even though this should happen, still he will never forget his people. The affection which he bears toward us is far stronger and warmer than the love of all mothers. We ought also to bear in mind the saying of Christ, "If ye, being evil, know how to give good things to your children, how much more your heavenly Father?" (Matthew 7:11.) Men, though by nature depraved and addicted to self-love, are anxious about their children. What shall God do, who is goodness itself? Will it be possible for him to lay aside a father's love? Certainly not. Although therefore it should happen that mothers (which is a monstrous thing) should forsake their own offspring, yet God, whose love toward his people is constant and unremitting, will never forsake them. In a word, the Prophet here describes to us the inconceivable carefulness with which God unceasingly watches over our salvation, that we may be fully convinced that he will never forsake us, though we may be afflicted with great and numerous calamities. 16. Behold, on the palms of my hands. By another cormparison he describes that inconceivable carefulness which the Lord exercises toward us. It is a common proverb, that "we have it on our fingers' ends," when we have anything fully and deeply fixed on our memory. And Moses when he recommends constant meditation on the Law, says, "Thou shalt bind them for a sign on thy hand;" that is, that they should always have the commandments of God placed before their eyes. (Deuteronomy 6:8.) He now makes use of the same comparison; as if he had said, "I cannot look at my hands without beholding thee in them; I carry thee engraved on my heart, so that no forgetfulness can efface thee; in a word, I cannot forget thee without forgetting myself." True, indeed, God has neither hands nor bodily shape; but Scripture accommodates itself to our weak capacity so as to express the strength of God's love toward us. Thy walls are continually before me. As the Church is frequently called the "habitation" or "city of God," (and hence also the metaphor of "building" (Psalm 102:16; Jeremiah 24:6; Matthew 16:18) is frequently employed in Scripture,) so he makes use of the figurative term "walls," by which he denotes the peace and prosperity of the Church; as if he had said that he would take care that Jerusalem should thrive and flourish. Yet it ought to be observed that the term "walls" denotes proper order of policy and discipline, of which God declares that he will be the ceaseless and unwearied guardian. Let us remember that this prophecy was accomplished during that frightful desolation, when the "walls" of Jerusalem, which were a lively image of the Church, had been cast down, the temple overthrown, and government overtumed, and, in a word, when everything had been destroyed and nearly razed to the foundation; for immediately afterwards he promises that they shall all be restored. 17. Thy builders hasten. He affirms what had been briefly stated in the former verse; for it might have been thought that there was no ground for what he had now asserted about the unceasing care which God takes of his Church and of her walls, which he permits to be razed to their foundations, and therefore he adds the explanation, that it will indeed be thrown down, but will afterwards be built anew. Builders. From this word we may learn what is the true method of restoring the Church, namely, if the Lord send "builders, [7] to rear it, and next if he drive far away the destroyers who demolish it. Though God could, by himself, and without the aid of men, rebuild the Church, yet he deigns to employ their hands; and although he alone, by the secret influence of his Spirit, completes this whole building, yet he blesses their labor, that it may not be useless. From him, therefore, we ought to ask and look for builders; for it belongs to him to render them "sufficient," as Paul also informs us, (2 Corinthians 3:5,) and to assign to each his department. We ought also to pray not only that he may "send forth laborers into his harvest," (Matthew 9:38,) but that he may recruit their strength and efficaciously direct them, so that they may not labor in vain; for, when the doctrine of the Gospel is preached with any advantage, it arises from his extraordinary goodness. But even this would not be enough, if he did not "drive destroyers far away;" for Satan, by innumerable arts, invades and assails the Church, and is in no want of servants and attendants, who direct their whole energy to destroy, or spoil, or hinder the Lord's building. We ought, therefore, constantly to entreat that he would ward off their attacks; and if the result be not entirely according to our expectations, let us blame our own sins and ingratitude; for the Lord was ready to bestow those blessings abundantly upon us. 18. Lift up thine eyes round about. He arouses the Church to survey this magnificent work, as if it were actually before her eyes, and to behold the multitudes of men who shall flock into it from every quarter. Now, as this assemblage must have encouraged godly hearts during the dispersion, so they who were eye-witnesses must have been excited to gratitude. This shews clearly that this prediction was useful at both periods, not only while the event was still concealed by hope, but when it had been actually accomplished. Though he speaks to the whole Church at large, yet this discourse relates also to individuals, that all with one accord, and each person separately, may embrace these promises. When he bids them "lift up their eyes," he means that the reason why we are so much cast down is, that we do not examine the Lord's work with due attention, but have a vail placed, as it were, before our eyes, to hinder us from seeing what lies at our feet. In consequence of this, we do not cherish any confidence, but in adversity are almost overwhelmed by despair. And if these things are said to the whole Church, let every man consider in his own heart how far he is chargeable with this vice, and let him forthwith arouse and awaken himself to behold the works of the Lord, that he may rely with all his heart on his promises. All are gathered together. When he says that the elect of the Church are "gathered together," he means that, in order to their becoming one body under Christ, and, as it were, "one fold under one shepherd," (John 10:16,) they must be, if we may so express it, "gathered" into one bosom. Christ reckons and treats as his followers none but those who are joined in one body by unity of faith. Whoever then shall choose to be regarded as belonging to the number of the children of God, let him be a son of the Church; for all who are separated from it will be aliens from God. Thou shalt be clothed as with an ornament. The Prophet shews what is the true ornament of the Church, namely, to have a great number of children, who are brought to her by faith and guided by the Spirit of God. This is true splendor; this is the glory of the Church, which must be filthy and ugly, ragged and dishevelled, if she have not these ornaments. Hence we see how well the Papists understand what is the true manner in which the Church ought to be adorned; for their whole attention is given to painted tables, to statues, to fine buildings, to gold, precious stones, and costly garments; that is, they give their whole attention to puppets, like children. But the true dignity of the Church is internal, so far as it consists of the gifts of the Holy Spirit, and of progressive faith and piety. Hence it follows, that she is richly provided with her ornaments, when the people, joined together by faith, are gathered into her bosom, to worship God in a proper manner. I live, saith Jehovah. [8] In order that this promise may be more certain, the Lord employs an oath, which is intended to warn us against distrust, and that, when we shall consider that her end is near, we may be certain that she shall be fully restored. And if this doctrine was ever necessary, it is especially necessary at the present time; for, wherever we tum our eyes, we meet with nothing but frightful desolation. What then must we do, but, relying on this oath of God, struggle against despair, and not be terrified by our being inconsiderable in number, which makes us despised by the world, and not doubt that there are many of the elect, now wandering and scattered, whom God will at length assemble into his Church? And therefore we ought to encourage our hearts, and to lift up our eyes by faith, that we may extend our hope not only to a single age, but to the most distant period. 19. For thy desolate places, he confirms by other words what we have already seen, that the change which he promised is in the hand of God, that the Church, which was for a long time waste and desolate, may speedily have many inhabitants; so that the place may be too narrow to contain them all. He employs the metaphor of a ruinous city, whose walls and houses are rebuilt, to which the citizens return in such vast numbers that its circumference must be enlarged, because its former extent cannot contain them all. Thus he means not only the return of the people from Babylon, but the restoration which was effected through Christ; that is, when the Church was spread far and wide, not only throughout Judea, but throughout the whole world. And thy destroyers shall remove far away. He adds that a garrison will be provided, if any enemies shall molest her; yea, that she shall be secure against their attacks and molestation, because God will "drive them far away." Not that the Church shall ever enjoy perfect peace, and be secured against all the attacks of enemies; but yet God, bearing with the weakness of his people, defended them from wicked men, and restrained or warded off their attacks, so that at least the kingdom of Satan might not grow out of the ruins of the Church. 20. Shall again say in thine ears. Isaiah continues the same subject, and, under a different metaphor, promises the restoration of the Church. He compares her to a widowed or rather a barren mother, in order to describe her wretched and distressful condition; for she was overwhelmed by so many distresses, that the remembrance of the nation appeared to have wholly perished. Mingled with the Babylonians,who held her captive, she had almost passed into another body. We need not wonder, therefore, if he compares her to a barren mother; for she brought forth no more children. Formerly the Jews had enjoyed high prosperity; but the kingdom was ruined, and all their strength was decayed, and, in short, their name was almost extinguished, when they were led into captivity. He therefore promises that the Church shall be purified from her filthiness, and that she who is now solitary shall regain that condition which she formerly held. And this is included in the word Again, that they may not doubt that it is in the power of God to restore what he formerly gave, though it was withdrawn for a time. The children of thy bereavement. [9] By "the children of bereavement" some suppose that orphan children are meant; but I cannot agree with this, for "bereavement" and "barrenness" refer rather to the person of the Church, and accordingly it is for the sake of amplification that he describes them to be those who, contrary to expectation, had been given to her who was bereaved and barren. Make room for me; that is, "withdraw for my benefit." Not that it is proper for the godly to shut out their brethren or drive them from their place; but the Prophet has borrowed from familiar language a mode of expression fitted to declare that no inconvenience shall hinder many from desiring to be admitted and to have room made for them. Now, this happened, when the Lord collected innumerable persons out of the whole world; for suddenly, and contrary to the expectation of men, the Church, which had formerly been empty, was filled; its boundaries were enlarged and extended far and wide. 21. And thou shalt say in thy heart. By these words he declares that the restoration of the Church, of which he now speaks, will be wonderful; and therefore he represents her as wondering and amazed on account of having been restored in a strange and unexpected manner. And truly a description of this sort is not superfluous; for, as a new offspring grows up among men every day, by which the human race is propagated, so the children of God and of the Church are born, who, "not from flesh and blood," (John 1:13,) but by the secret power of God, are formed again to be new creatures. By nature we have no share in the kingdom of God; [10] and therefore, if any man contemplate this new and uncommon work, and in what manner the Church is increased and maintained, he will be constrained to wonder. Who hath begotten me these? He shews that this astonishment will not be pretended, like expressions of this kind which frequently proceed from flatterers, but that it will come from "the heart;" for there will be good ground for wondering, that the Lord has preserved the Church amidst so great dangers, and has multiplied it by a new and unexpected offspring. Who would have thought that, at the time when the Jews were held in the greatest contempt, and were overwhelmed by every kind of reproaches and distresses, there would be any of the Gentiles who of their own accord desired to be associated with them? It was also in the highest degree improbable that the dispositions of men should be so suddenly changed as to adopt a religion which they had detested. Besides, the partition-wall which had been erected between them hindered all foreigners and uncircumcised persons from entering. For I was bereaved (or barren) and solitary. She now explains what was the chief ground of that astonishment; namely, that formerly she brought forth no children, and was altogether destitute. Doctrine, which is the seed of spiritual life, by which the children of the Church are begotten, (1 Peter 1:23,) had ceased; even the worship enjoined by the Law had been broken off; and, in short, everything that usually contributes to upholding the order of government had been taken away. Now, the Church is called bereaved or barren, not because God hath forsaken her, but because his presence is not always visible. We ourselves saw an image of that barrenness, when the Lord, in order to punish the ingratitude of men, took away his doctrine, and allowed them to wander in darkness. The Church might truly be said to be "bereaved" and "barren," when none of her children were seen. Hence we ought to conclude how foolish the Papists are, who wish that Christ would always govern his Church so that it may never be "bereaved" or "barren;" seeing that the Lord, thougit he does not forsake the Church, yet very frequently, on account of the ingratitude of men, withdraws the tokens of his presence. Who then hath brought up those? It is no easy matter for those who are led into captivity, and who often change their place and habitation, to "bring up" children; and when the law and the doctrine of piety no longer resounded in the temple, spiritual nourishment had almost entirely failed. But the Lord, who has no need of human aid, begets his children in an extraordinary manner, and by the astonishing power of his Spirit, and "brings them up" wherever he thinks proper; and in the fulfillment of this prediction, the Lord supplied them with nurses contrary to the expectation of all, so that it is not without reason that the Church wonders how they were reared. When we read this prophecy we are reminded that we ought not to be distressed beyond measure, if at any time we see the Church resemble a "bereaved" woman, and that we ought not to doubt that he can suddenly, or in a moment, raise up and restore her, though we perceive no means by which she can be restored. 22. Thus saith the Lord Jehovah. Isaiah confirms what he had said a little before, that the Lord would cause his Church, though for a very long time she had been "barren" and "bereaved," to have an exceedingly numerous offspring, and to be constrained to wonder at her own fruitfulness; and he does so, in order to remove all doubt which might have found its way into their hearts. I will lift up my hand to the Gentiles. He declares that he will give children to the Church, not only from among the Jews, as formerly, but likewise from among "the Gentiles." And yet he indirectly asserts that this generation shall be spiritual through the grace of adoption; for the metaphor of a banner was intended to lead believers to expect a new kind of generation, and different from that which is seen in the ordinary course of nature. The Lord must therefore set up a sign, and display his secret power through the Gospel, [11] that, out of nations who differed so widely from each other both in customs and in language, he might bring children to the Church, who should be united in the same faith, as brethren meet in their mother's bosom. Those who think that, by the figurative terms Hand and Banner, nothing more than the preaching of the Gospel is meant, and who set aside the power of the Spirit, are mistaken; for both ought to be united, and the efficacy of the Spirit ought not to be separated from the preaching of the Gospel, as Paul clearly shews. (2 Corinthians 3:6.) To this "hand" of God, therefore, to this "banner" we must betake ourselves, when we see that the Church is oppressed by the tyranny of wicked men. Though every effort be made to overthrow and destroy it, the "hand" of God is higher, and in vain do men oppose him. He will at length subdue and crush their obstinacy, that the Church may obtain some repose in spite of all their exertions. When he promises that the sons of the Church shall be brought in her arms and on her shoulders, the language is metaphorical, and means that God will find no difficulty, when he shall wish to gather the Church out of her dispersion; for all the Gentiles will assist him. Although this refers, in the first instance, to the Jews who had been banished and scattered, yet it undoubtedly ought to be extended to all the elect of God, who have become partakers of the same grace. 23. And kings shall be thy nursing fathers. After having spoken of the obedience of the Gentiles, he shews that this relates not to the common people only, but to "kings" also. He compares "kings" to hired men who bring up the children of others, and "queens" to "nurses," who give out their labor for hire. Why so? Because "kings" and "queens" shall supply everything that is necessary for nourishing the offspring of the Church. Having formerly driven out Christ from their dominions, they shall henceforth acknowledge him to be the supreme King: and shall render to him all honor, obedience, and worship. This took place when the Lord revealed himself to the whole world by the Gospel; for mighty kings and princes not only submitted to the yoke of Christ, but likewise contributed their riches to raise up and maintain the Church of Christ, so as to be her guardians and defenders. Hence it ought to be observed that something remarkable is here demanded from princes, besides an ordinary profession of faith; for the Lord has bestowed on them authority and power to defend the Church and to promote the glory of God. This is indeed the duty of all; but kings, in proportion as their power is greater, ought to devote themselves to it more earnestly, and to labor in it more diligently. And this is the reason why David expressly addresses and exhorts them to "be wise, and serve the Lord, and kiss his Son." (Psalm 2:10-12.) This shews how mad are the dreams of those who assert that kings cannot be Christians without laying aside that office; for those things were accomplished under Christ, when kings, who had been converted to God by the preaching of the Gospel, obtained this highest pinnacle of rank, which surpasses dominion and principality of every sort, to be "nursing-fathers" and guardians of the Church. The Papists have no other idea of kings being "nursing-fathers" of the Church than that they have left to their priests and monks very large revenues, rich possessions and prebends, on which they might fatten, like hogs in a sty. But that "nursing" aims at an object quite different from filling up those insatiable gulls. Nothing is said here about enriching the houses of those who, under false pretences, hold themselves out to be ministers of the Church, (which was nothing else than to corrupt the Church of God and to destroy it by deadly poison,) but about removing superstitions and putting an end to all wicked idolatry, about advancing the kingdom of Christ and maintaining purity of doctrine, about purging scandals and cleansing from the filth that corrupts piety and impairs the lustre of the Divine majesty. Undoubtedly, while kings bestow careful attention on these things, they at the same time supply the pastors and ministers of the Word with all that is necessary for food and maintenance, provide for the poor and guard the Church against the disgrace of pauperism; erect schools, and appoint salaries for the teachers and board for the students; build poor-houses and hospitals, and make every other arrangement that belongs to the protection and defense of the Church. But those unnecessary and extravagant expenses for Anniversaries and Masses, for golden vessels and costly robes, which swell the pride and insolence of papists, serve only to uphold pomp and ambition, and corrupt the pure and simple "nursing" of the Church, and even choke and extinguish the seed of God, by which alone the Church lives. When we see that matters are now very different, and that "kings" are not the "nursing-fathers," but the executioners of the Church; when, in consequence of taking away the doctrine of piety and banishing its true ministers, idle bellies, insatiable whirlpools, and messengers of Satan, are fattened, (for such are the persons to whom the princes cheerfully distribute their wealth, that is, the moisture and blood which they have sucked out of the people;) when even princes otherwise godly have less strength and firmness for defending the Word and upholding the Church; let us acknowledge that this is the reward due to our sins, and let us confess that we do not deserve to have good "nursing-fathers." But yet, after this frightfully ruinous condition, we ought to hope for a restoration of the Church, and such a conversion of kings that they shall shew themselves to be "nursing-fathers" and protectors of believers, and shall bravely defend the doctrine of the Word. And shall lick the dust of thy feet. This passage is also tortured by the Papists in order to uphold the tyranny of their idol, as if kings and princes had no other way of proving themselves to be sincere and lawful worshippers of God than by adoring that masked prince of the Church instead of God. Thus they consider the obedience of piety to consist in kissing the Pope's feet with deep reverence. What they ought to think of such barbarous and idolatrous worship, let them learn, first, from Peter, whose seat they boast of occupying, who would not permit such honor to be rendered to him by the centurion. (Acts 10:6.) Let them, next, learn from Paul, who tore his garments, and rejected such worship with the utmost abhorrence. (Acts 14:14.) What could be more absurd than to imagine that the Son of God appointed, instead of a minister of the Gospel, an object of abhorrence, some king dazzling in Persian luxury and splendor? But let us remember that the Church, so long as she is a pilgrim in this world, is subjected to the cross, that she may be humble and may be conformed to her Head; that if her foes make any cessation of their hostility, still her highest ornament and lustre is modesty. Hence it follows, that she has laid aside her own attire, when she is clothed with irreligious pride. Here the Prophet means nothing else than the adoration by which princes bow down before God, and the obedience which they render to his Word in the Church. What we have already said must be carefully observed, that, when we speak of rendering honor to the Church, she must never be separated from the Head; for this honor and worship belongs to Christ, and, when it is bestowed on the Church, it still continues to belong undivided to him alone. By the obedience of piety kings do not profess submission, so as to bear the yoke of men, but to yield to the doctrine of Christ. Whosoever therefore rejects the ministry of the Church, and refuses to bear the yoke which God wishes to lay with his own hand on all his people, can neither have any fellowship with Christ nor be a child of God. For they shall not be ashamed. I consider 'sr (asher) to be a conjunction signifying For; [12] and the clause to which it belongs is closely connected with what goes before, and has been improperly disjoined from it by some commentators. By this argument he proves that it is highly proper for princes to submit cheerfully to the government of God, and not hesitate to humble themselves before the Church; because God will not suffer those who hope in him to "be ashamed." As if he had said, "This is a pleasant and delightful submission." I am Jehovah. He connects his own truth with our salvation; as if he had said, that he does not wish men to acknowledge him to be true or to be God, unless he actually fulfill what he has promised. And hence we obtain inestimable advantage; for, as it is impossible that God should not continue to be the same, so the stability of our salvation, which the Prophet infers from God's own stability, must remain unshaken. 24. Shall the prey be taken from the mighty? Having solved, in the former verse, an objection which might occur to the mind of believers, he now confirms that solution still more; for it might have been thought incredible that the Jews should be rescued out of the hands of so powerful an enemy, by whom they had been taken in fair battle and reduced to slavery, He therefore adds this question as uttered by the whole of the common people, among whom it probably flew universally from mouth to mouth; and he immediately replies, as we shall sec. Shall the captivity of the righteous (or, the righteous captivity) be delivered? And we ought, first, to observe this metaphor, that the Church is called "the prey of the mighty" and "the captivity of the righteous," that is, lawful captivity. He is said to be the "righteous" possessor who is the lawful possessor; just as the prey, when the war has been righteous, passes into the hands of a righteous possessor. [13] Such was the condition of the ancient people, after having been driven into captivity; for, along with their native country, they had lost their liberty, and were entirely in the power, and at the disposal, of the conqueror. And yet we ought carefully to observe this metaphor, that the Church is oppressed by the tyranny of princes, and exposed to the jaws of wolves, and nevertheless is supposed to be their "just" prey. This is, indeed, shamefully wicked; but thus were our fathers treated, and we are not more virtuous or more excellent than our fathers. 25. The prey of the tyrant shall be delivered. However they may boast of having a right to govern, and glory in an empty title, the Lord declares that they are most wicked robbers, when he threatens that he will be an avenger and will snatch their prey from them. God does not overturn just dominion; and hence it follows that the dominion which they usurped over the people of God is mere robbery and wicked tyranny. Neither their arms, nor their forces, nor their warlike preparations, shall hinder the Lord from taking out of their hands an unjust possession. Nor does this promise relate only to outward enemies and tyrants, but also to the tyranny of Satan, from which we are rescued by the wonderful power of God. True indeed, he possesses vast power, but God is far more powerful, takes away his arms and demolishes his fortresses, that he may set us at liberty. (Matthew 12:29; Luke 11:22.) If therefore we have had experience of the power of God in this respect, so much the stronger reason have we for trusting that he will undoubtedly be our deliverer, whenever our enemies shall lay us under their feet and oppress us with cruel bondage. I will contend with him that contendeth with thee. When he threatens that He will "contend" on our account, first, he reminds us to consider his power, that we may not regard the matter by human reason or by the power of men. We ought not therefore to look at what we can do or what resources we possess, but it is our duty to commit the whole matter to the disposal of God alone, who is graciously pleased to protect and defend us. Secondly, he affirms that he will be a powerful advocate, to reply to the slanders of enemies. We said, a little before, that wicked men not only are hurried along by violence and cruelty against the Church, but load her with false and calumnious charges, as if they had a right to treat her with cruelty; and therefore this consolation is highly necessary, that God will be the defender of our innocence, to scatter by his defense all the idle pretences which strengthen the audacity and fierceness of wicked men. Accordingly he again repeats, -- I will save thy children. We derive great consolation from knowing that we are united with him by so close a bond that he sets himself in opposition to all who contend with us, "blesses those who bless us, and, on the other hand, curses those who curse us," and, in short, declares that he is the enemy of our enemies. (Genesis 12:3.) Hence also it ought to be observed, that, when we are restored to liberty and life, when we are not oppressed by enemies, and, in short, when we are saved, it is not a work of man; that no one may ascribe to his own industry what God commands us to expect as an extraordinary blessing from himself alone. 26. And I will feed thy oppressors with their own flesh. First, he declares what is the nature of that end which awaits the enemies of the Church, and threatens that they shall not only be inflamed with mutual hatred, but shall likewise slay each other by mutual slaughter. And indeed it is God who drives them headlong, and rouses them to rage, so that they tum against themselves that strength which they formerly exerted against the Church, fight with each other, as the Midianites did, and bring destruction on themselves. (Judges 7:22.) The meaning amounts to this, that there will be no need of outward aid or of any preparations, when God shall determine to overtum and destroy the reprobate; because, having been struck by him with giddiness, they shall wear themselves out in mutual conflict by the insatiable rage with which they shall attack each other. And all flesh shall know. He repeats that statement which we have formerly seen, namely, that he will be acknowledged by all to be the God of Israel and the true and only God, when he shall have delivered his people from destruction; for he intended it to be a demonstration of his Divinity, that he openly manifested himself to be the Redeemer and Savior of his people. The Mighty One of Jacob. Some read the word Jacob in the vocative case: "O mighty Jacob;" but I read it in the genitive case, "of Jacob." The Lord testifies that he is the Savior, Redeemer, and Mighty One of Israel, that they may rely with their whole heart on his defense and protection. __________________________________________________________________ [1] Commentary on Isaiah, [2]Vol. 3, p. 244. [2] The idiomatic use of "trousser," bears a strong resemblance to the idioms of the Italian and English languages. Thus, "trousser baggage," -- "far fagotto," -- "to pack up one's baggage." Again, "trousser un homme," -- "spacciare per le poste all' altro mondo," -- "to despatch him post haste into the other world." -- Ed. [3] vzh (bezo) has been variously explained as an infinitive, a passive participle, and an adjective in the construct state, which last is adopted by Gessenius and most later writers." -- Alexander. [4] "Whom the nation abhorreth, who abhorreth the nation, who excites the abhorrence of the nation, the nation which excites abhorrence,' -- all these are passable translations of the Hebrew words, among which interpreters choose according to their different views respecting the whole passage. In any case it is descriptive of deep debasement and general contempt, to be exchanged hereafter for an opposite condition." -- Alexander. [5] The resemblance of s Samech to m final Mem partly accounts for the difference of the readings. -- Ed [6] "Various interpretations have been given of this name, both in ancient and modern times. The Targum and Vulgate understand it of some land in the far south; the Septuagint supposes it to be Persia; Jerome, Jarchi, and Grotius, misled by similarity of sound, refer it to the wilderness of Sin and Mount Sinai. Others refer it to Egypt, as if that country were so named, either from Sin, or Syene. Others, with higher probability, understand Sinim' to be China." -- Eadie's Cyclopcedia. "From the north -- Tartary; west, Europe; Sinim, the Chinese, in whose country a multitude of Jews he hid, if we may believe the curious account of them, published by the Jesuit Brotier, in his supplement to Tacit. Hist. 1. v." -- Stock. [7] "Maistres charpentiers et massons." "Master carpenters and masons." [8] chy-'ny (chai ani) I the Living One,' is here, as in many other passages, the form of an oath, employed both by God and by men; and the meaning of it is: as truly as I live, so certainly will I perform this or that, and this or that event shall happen.' The particle ky (ki) here denotes the object of the oath, and is equivalent to hoti in Greek after the verbs eipon lego etc.." -- Rosenmuller. [9] vnym shyyth skvlh mhm (banim shedayithah shekula methem,) the children of whom thou wast bereft.'" -- Jarchi. "A city deprived of its inhabitants is compared to a mother bereft of her children." -- Rosenmuller. [10] "Nous n'avons aucune part au royaume de Dieu." [11] "Par la predication de l'Evangile." "By the preaching of the Gospel." [12] 'sr l' yvsv qry (asher to yeboshu kovai), of whom they that wait for me shall not be ashamed,' that is, whom Jehovah, they that wait for, they that trust in, shall not be ashamed.' When the Hebrews introduce any person speaking, the provisional affix, which comes after 'sr (asher) and relates to that person, is commonly expressed by them in none but the first, that is, in the person of the speaker. For example, I am Joseph, 'sr mkrtm 'vty mtsrymh (asher mekartem othi mitzraimah,) whom ye sold into Egypt.'" -- Rosenmuller. [13] "Quand la guerre est juste, celuy qui prend la prove est juste possesseur d'icelle." "When the war is righteous, he who takes the prey is the righteous possessor of it." __________________________________________________________________ __________________________________________________________________ CHAPTER 50. __________________________________________________________________ Isaiah 50:1-11 1. Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. 1. Sic dicit Iehova, Ubi libellus iste repudii matris vestrae, quam repudiavi? ant quis creditor cui vendidi vos? Ecce propter iniquitates vestras estis venditi, et propter transgressiones vestras repudiata est mater vestra. 2. Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea; I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. 2. Cur veni, et nemo (occurrit?) vocavi, et nemo respondit? An abbreviando abbreviavit se manus mea, ut non redimat? Annon in me virtus ad liberandum? Ecce increpatione mea exsicco mare; pono flumina in desertum, ut putrescant pisces eorum prae defectu aquae, et moriantur siti. 3. I clothe the heavens with blackness, and I make sackcloth their covering. 3. Induo coelos caligine, et quasi saccure pono operimentum eorum. 4. The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning; he wakeneth mine ear to hear as the learned. 4. Dominus Iehova aperuit mihi linguam eruditorum, ut sciam lasso verbum in tempore. Excitabit mane, mane excitabit mihi aurem, ut audiam, sicut docti. 5. The Lord GOD hath opened mine ear, and I was not rebellious, neither tumed away back. 5. Dominus Iehova aperuit mihi aurem, et ego non fui rebellis; retrorsum non reversus sum. 6. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. 6. Corpus meum exposui percutientibus, et genas meas vellentibus; faciem meam non abscondi ab ignominia et sputo. 7. For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. 7. Nam Dominus Iehova auxiliabitur mihi; propterea non sum pudefactus; ideo posui faciem meam quasi silicem, et scio quod non confundar. 8. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. 8. Prope est qui me justificat, quis contendet mecum? Stemus simul: quis adversarius causae meae? Accedat ad me. 9. Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shalt wax old as a garment; the moth shall eat them up. 9. Ecce, Dominns Iehova auxiliabitur mihi, quis est qui me condemnet? Ecce omnes quasi vestimeritran veterascent; tinea comedet eos. 10. Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God. 10. Quis in vobis est timens Iehovam? Audiat vocem servi ejus. Qui ambulavit in tenebris, et qui caruit luce, confidat in nomine Iehovae, et innitatur Deo suo. 11. Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow. 11. Ecce vos omnes succenditis ignem, et circundati estis scintillis. Ite in lumine ignis vestri, et in scintillis quas succendistis. E manu mea fuit hoc vobis; in dolore jacebitis. 1. Where is that bill of divorcement? There are various interpretations of this passage, but very few of the commentators have understood the Prophet's meaning. In order to have a general understanding of it, we must observe that union by which the Lord everywhere testifies that his people are bound to him; that is, that he occupies the place of a husband, and that we occupy the place of a wife. It is a spiritual marriage, which has been consecrated by his eternal doctrine and sealed by the blood of Christ. In the same manner, therefore, as he takes us under his protection as a early beloved wife, on condition that we preserve our fidelity to him by chastity; so when we have been false to him, he rejects us; and then he is said to issue a lawful divorce against us, as when a husband banished from his house an adulterous wife. Thus, when the Jews were oppressed by calamities so many and so great, that it was easy to conclude that God had rejected and divorced them, the cause of the divorce came to be the subject of inquiry. Now, as men are usually eloquent in apologizing for themselves, and endeavor to throw back the blame on God, the Jews also complained at that time about their condition, as if the Lord had done wrong in divorcing them; because they were far from thinking that the promises had been made void, and the covenant annulled, by their crimes. They even laid the blame on their ancestors, as if they were punished for the sins of others. Hence those taunts and complaints which Ezekiel relates. "Our fathers ate a sour grape, and our teeth are set on edge." (Ezekiel 18:2.) Speeches of this kind being universally current among them, the Lord demands that they shall produce the "bill of divorcement," by means of which they may prove that they are free from blame and have been rejected without cause. Now, a "bill of divorcement" was granted to wives who were unjustly divorced; for by it the husband was constrained to testify that his wife had lived chastely and honorably, so that it was evident that there was no other ground for the divorce than that she did not please the husband. Thus the woman was at liberty to go away, and the blame rested solely on the husband, to whose sullenness and bad temper was ascribed the cause of the divorce. (Deuteronomy 24:1.) This law of divorcement, as Ezekiel shews, (Matthew 19:8,) was given by Moses on account of the hard-heartedness of that nation. By a highly appropriate metaphor, therefore, the Lord shews that he is not the author of the divorce, but that the people went away by their own fault, and followed their lusts, so that they had utterly broken the bond of marriage. This is the reason why he asks where is "that bill" of which they boasted; for there is emphasis in the demonstrative pronoun, zh (zeh), that, by which he intended to expose their idle excuses; as if he had said, that they throw off the accusation, and lay blame on God, as if they had been provided with a defense, whereas they had violated the bond of marriage, and could produce nothing to make the divorce lawful. Or who is the creditor to whom I sold you? By another metaphor he demonstrates the same thing. When a man was overwhelmed by debt, so that he could not satisfy his creditors, he was compelled to give his children in payment. The Lord therefore asks, "Has he been constrained to do this? Has he sold them, or given them in payment to another creditor? Is he like spendthrifts or bad managers, who allow themselves to be overwhelmed by debt?" As if he had said, "You cannot bring this reproach against me; and therefore it is evident that, on account of your transgressions, you have been sold and reduced to slavery." Lo, for your iniquities ye have been sold. Thus the Lord defends his majesty from all slanders, and refutes them by this second clause, in which he declares that it is by their own fault that the Jews have been divorced and "sold." The same mode of expression is employed by Paul, when he says that we are "sold under sin," (Romans 7:14,) but in a different sense; in the same manner as the Hebrew writers are wont to speak of abandoned men, whose wickedness is desperate. But here the Prophet intended merely to charge the Jews with guilt, because, by their own transgressions, they had brought upon themselves all the evils that they endured. If it be asked, "Did the Lord divorce his heritage? Did he make void the covenant?" Certainly not; but the Lord is said to "divorce," as he is elsewhere said to profane, his heritage, (Psalm 89:39; Ezekiel 24:21,) because no other conclusion can be drawn from present appearances; for, when he did not bestow upon them his wonted favor, it was a kind of divorce or rejection. In a word, we ought to attend to these two contrasts, that the wife is divorced, either by the husband's fault, or because she is unchaste and adulterous; and likewise that children are sold, either for their father's poverty or by their own fault. And thus the course of argument in this passage will be manifest. 2. Why did I come? This might be a reason assigned, that the people have not only brought upon themselves all immense mass of evils by provoking God's anger, but have likewise, by their obstinacy, cut off the hope of obtaining pardon and salvation. But I think that God proceeds still further. After having explained that he had good reason for divorcing the people, because they had of their own accord given themselves up to bondage, when they might have been free, he adds that still it is not he who prevents them from being immediately set at liberty. As he shewed, in the former verse, that the whole blame rests with the Jews, so now he declares that it arises from their own fault that they grow old and rot in their distresses; for the Lord was ready to assist them, if they had not rejected his grace and kindness. In a word, he shows that both the beginning and the progress of the evil arise from the fault of the people, in order that he may free God from all blame, and may shew that the Jews act wickedly in accusing him as the author of evil, or in complaining that he will not assist them. First, then, the Lord says that he "came;" and why, but that he might stretch out his hand to the Jews? Whence it follows that they are justly deprived; for they would not receive his grace. Now, the Lord is said to "come," when he gives any token of his presence. He approaches by the preaching of the Word, and he approaches also by various benefits which he bestows on us, and by the tokens which he employs for manifesting his fatherly kindness toward us. "Was there ever any people," as Moses says, "that saw so many signs, and heard the voice of God speaking, like this people?" (Deuteronomy 4:33.) Constant invitation having been of no advantage to them, when he held out the hope of pardon and exhorted them to repentance, it is with good reason that he speaks of it as a monstrous thing, and asks why there was no man to meet him. They are therefore held to be convicted of ingratitude, because, while they ought to have sought God, they did not even choose to meet him when he came; for it is an instance of extreme ingratitude to refuse to accept the grace of God which is freely offered. Why did I call, and no one answered? In the word call there is a repetition of the same statement in different words. When God "calls," we ought to be ready and submissive; for this is the "answer" which, he complains, was refused to him; that is, we ought to yield implicitly to his word. But this expression applies strictly to the matter now in hand; because God, when he offered a termination to their distresses, was obstinately despised, as if he had spoken to the deaf and dumb. Hence he infers that on themselves lies the blame of not having been sooner delivered; and he supports this by former proofs, because he had formerly shewn to the fathers that he possessed abundance of power to assist them. Again, that they may not cavil and excuse themselves by saying that they had not obtained salvation, though they heartily desired it, he maintains, on the other hand, that the cause of the change ought to be sought somewhere else than in him, (for his power was not at all diminished,) and therefore that he would not have delayed to stretch out his hand to them in distress, if they had not wickedly refused his aid. By shortening hath my hand been shortened? By this interrogation he expresses greater boldness, as if he were affirming what could not be called in question; for who would venture to plead against God that his power was diminished? He therefore relates how powerfully he rescued his people out of Egypt, that they may not now imagine that he is less powerful, but may acknowledge that their sins were the hinderance. [14] He says that by his reproof he "dried up the sea," as if he had struck terror by a threatening word; for by his authority, and at his command, the seas were divided, so that a passage was opened up, (Exodus 14:21,) and Jordan was driven back. (Joshua 3:16.) The consequence was, that "the fishes," being deprived of water, died and putrified. 3. I clothe the heavens with blackness. He mentions also that thick darkness which was spread over all Egypt during the space of three days. (Exodus 10:22.) At that time the heaven was clothed as with a mouming dress; for, as fine weather has a gladdening influence, so blackness and darkness produce melancholy; and therefore he says, that the heavens were covered as with sackcloth or with a mouming dress, as if they had been tokens and expressions of mouming, [15] If any one prefer to view them as general statements, let him enjoy his opinion; but I think it probable that he glances at the history of the deliverance from Egypt, [16] front which it might easily be inferred that God, who had so miraculously assisted the fathers, was prevented by their ingratitude from granting relief to the miseries which now oppressed them. 4. The Lord Jehovah. After having twice convicted them of guilt, he adds a consolation in his usual manner; for when the Lord covers us with shame, he intends immediately to free us from shame. Although, therefore, he shewed that the people had been rejected for the best possible reasons, and had perished by their own fault, because they proved themselves to be even unworthy of deliverance, yet he promises assistance to them. Again, because in a matter so difficult to be believed there needed more than ordinary proof, he begins by saying that God has sent and instructed him to execute his commands. This passage is commonly explained so as to relate to Christ, as if it had not been applicable to the Prophet, because he afterwards says, that he had been beaten with rods, which we nowhere read was done to Isaiah. But there is no great force in this argument; for David complains that his garments were divided, (Psalm 22:18,) which applies literally to Christ, (Matthew 27:35; John 19:24,) and yet it does not follow that this did not happen to David himself. For my own part, I have no doubt, that Isaiah comes forward as one who represents all the servants of God, not only those who were from the beginning, but those who should come afterwards. Hath given me the tongue of the learned. He says that the Lord hath given him a "tongue," that the promises bywhieh he cheers the people may have greater weight. Our faith wavers, if we suspect that a man speaks from himself; and the condition of that people was so wretched that no human arguments could induce them to entertain the hope of deliverance. It amounts to this, that the message of approaching salvation is brought to them from heaven; and if any person do not receive it, he must prove himself to be rebellious and disobedient. Although these words are literally intended by the Prophet to secure the belief of his statements, yet we may infer from them generally, that no man is fit to teach who has not first been qualified by God. This reminds all godly teachers to ask from the Spirit of God what otherwise they could not at all possess. They must indeed study diligently, so as not to ascend the pulpit till they have been fully prepared; but they must hold by this principle, that all things necessary for discharging their office are gifts of the Holy Spirit. And, indeed, if they were not organs of the Holy Spirit, it would be extreme rashness to come forth publicly in the name of God. That I may know a word in season to the weary. Some verb must be supplied here, such as, "to administer" or "to utter." The word "know" includes wisdom and skill, which a pastor ought to possess, that the word of God may be faithfully and profitably administered by him; as if he had said that he has been well instructed in the school of God, and thus knows well what is suitable to those who are wretched and who groan under a burden. [17] The term "weary" is applied to those who are overwhelmed by many afflictions; as we have formerly seen, "who giveth strength to the weary." (Isaiah 40:29.) Thus also Christ speaks, "Come to me, all ye that are weary and heavy laden." (Matthew 11:28.) He therefore means that God has been his teacher and instructor, that he may be able to soothe wretched men by appropriate consolation, that by means of it their dejected hearts may be encouraged by feeling the mercy of God. Hence we infer that the most important duty of the ministers of the word is, to comfort wretched men, who are oppressed by afflictions, or who bend under their weight, and, in short, to point out what is true rest and serenity of mind, as we have formerly seen. (Isaiah 33:20.) We are likewise taught what each of us ought chiefly to seek in the Scriptures, namely, that we may be fumished with doctrine appropriate and suitable for relieving our distresses, He who, by seasonable consolation, in afflictive or even desperate affairs, can cheer and support his heart, ought to know that he has made good proficiency in the Gospel. I acknowledge that doctrine has indeed various uses; for not only is it useful for comforting the afflicted and feeble, but it likewise contains severe reproofs and threatenings against the obstinate. (2 Timothy 3:16.) But Isaiah shews that the chief duty incumbent on him is, to bring some consolation to the Jews who, in the present distress, are ready to faint. He will waken in the morning. The Prophet here testifies that the Lord is so careful about wretched and oppressed persons that he aids them "in the morning," that is, seasonably. I do acknowledge that we are often destitute of consolation; but, although God often permits us to languish, yet he knows every moment that is suitable for seasonably meeting the necessity by his aid. Besides, if his assistance be somewhat late, this happens through our own fault; for not only by our indolence, but likewise by rebellion, we withdraw ourselves from his grace. However that may be, he always watches carefully and runs to give aid; and even when we fly and resist, he calls us to him, that we may be refreshed by tasting his grace and kindness. He twice repeats the phrase, "in the morning," by which he expresses continuance and earnestness, that we may not think that he is liable to sudden impulses like men, to cast off or quickly forget those whom he has once undertaken to guard, whom he continues, on the contrary, to make the objects of his grace till the end, and never leaves destitute of consolation. That I may hear as the learned. He means that his ear has not only been pulled or twitched, as for sluggish and indolent persons, but has been formed and trained. Yet by his example he shews that God efficaciously teaches all whose ministry he intends to employ for the salvation of his Church; for it would have been a small matter to be instructed after the manner of men, if they had not within them the Spirit of God as their instructor. This makes still more evident the truth of what we have formerly said, that none are good teachers but those who have been good scholars. He calls them "learned'and "well-instructed;" for they who do not deign to learn, because they think that they are wise enough, are doubly fools; since they alone, in the judgment of God, are reckoned to be "well-instructed" and "learned," who permit themselves to be taught before discharging the office of teachers, that they may have clear knowledge of those things which they communicate to others, and may publicly bring forward nothing but what they can testify to have proceeded from God; and, in a word, they alone are "learned," [18] who, by continually learning, do not refuse to make constant progress. Some read the word in the accusative, meaning, "that I may hear as (hearing) the learned;" but that is harsh and at variance with the true meaning. 5. The Lord Jehovah hath opened mine ear. He again repeats what he had formerly said, and here includes everything that belongs to the office of a teacher; for the "opening of the ear" must be understood to refer not only to doctrine, but to the whole calling; that is, when he takes one to be his servant, and intbrms of his duty him whom he has determined to send, when he gives commands, and enjoins him to execute what he commands. But the Lord "opens the ear," not only when he declares what is his will, but when he powerfully affects a man's heart and moves him to render obedience, as it is said, "Thou hast bored mine ear." (Psalm 40:6.) And Christ says, "Whosoever hath heard and learned from the Father cometh to me." (John 6:45.) Such is also the import of the second clause, And I was not rebellious, the meaning of which may be thus summed up: "He undertakes nothing at random, but, being fully convinced of God's calling, he discharges the office of a teacher, though it is laborious and difficult, because he is ready to obey." 6. I exposed my body to the smiters. With the reproaches, jeers, and insolence of wicked men, he contrasts the unshaken courage which he possesses; as if he had said that, "whatever resistancemay be attempted by the despisers of God, yet he will baffle all their insults, so that he will never repent of the labors which he has undertaken." Yet this passage plainly shows that the ministers of the word cannot perform their office faithfully without being exposed to a contest with the world, and even without being fiercely assailed on all sides; for as soon as Isaiah says that he has obeyed the command of God, he likewise adds that "He has exposed his body to the smiters." The faithful servants of God, when they administer the doctrine of the word, cannot escape from this condition, but must endure fights, reproaches, hatred, slanders, and various attacks from adversaries, who loathe that liberty of advising and reproving which it is necessary for them to use. Let them, therefore, arm themselves with steadfastness and faith; for a dreadful battle is prepared for them. And not only does he describe the persecutions of wicked men, but the reproach of the world; because wicked men desire to be thought to have good cause for opposing the ministers of the word and persecuting their doctrine, and wish that those ministers should be regarded as criminals and malefactors, and held up to universal hatred and abhorrence. For these reasons they lead them with various slanders, and do not refrain from any kind of reproach, as we know well enough by experience in the present day, when our adversaries call us heretics, deceivers, seditious persons, and assail us with other slanders, which were also directed against Christ and the Apostles. (Matthew 27:63; John 7:12; Acts 16:20.) My face I did not hide from shame and spitting. He not only says that open and outward foes spat and inflicted blows on him, but glances at the slanders which he is compelled to bear from foes who are within and belong to the household; for out of the very bosom of the Church there always spring up wicked men and despisers of God, who insolently attack the prophets. They who wish to serve God must be prepared to endure all these things calmly, that they may walk through evil report and through good report, (2 Corinthians 6:8,) and may despise not only banishment, stripes, imprisonment, and death, but likewise reproaches and disgrace, though they may sometimes appear harder to endure than death itself. While this doctrine belongs to all believers, it belongs especially to the teachers of the word, who ought to go before others, and to be, as it were, standard-bearers. 7. For the Lord Jehovah will help me. The Prophet declares whence comes so great courage, which he and the other servants of God need to possess, in order to withstand courageously the attacks of every one. It comes from God's assistance, by relying on whom he declares that he is fortified against all the attacks of the world. After having, with lofty fortitude, looked down contemptuously on all that was opposed to him, he exhorts others also to maintain the same firmness, and gives what may be called a picture of the condition of all the ministers of the word; that, by tuming aside from the world, they may tum wholly to God and have their eyes entirely fixed upon him. There never will be a contest so arduous that they shall not gain the victory by trusting to such a leader. Therefore I have set my face as a flint. By the metaphor of "a flint" he shews that, whatever may happen, he will not be afraid; for terror or alarm, like other passions, makes itself visible in the face. The countenance itself speaks, and shews what are our feelings. The servants of God, being so shamefully treated, must inevitably have sunk under such attacks, had they not withstood them with a forehead of stone or of iron. In this sense of the term, Jeremiah also is said to have been "set for a fortified city, an iron pillar, and a brazen wall, against the kings of Judah, and the princes, and the people," (Jeremiah 1:18;) and to Ezekiel is said to have been given "a strong forehead, and even one of adamant, and harder than that, that he might not be dismayed at the obstinacy of the people." (Ezekiel 3:9.) Therefore I was not ashamed. The word "ashamed" is twice used in this verse, but in different senses; for in the former clause it relates to the feeling, and in the latter to the thing itself or the effect. Accordingly, in the beginning of the verse, where he boasts that he is not confounded with shame, because God is on his side, he means that it is not enough that God is willing to help us, if we do not also feel it; for of what advantage to us will the promises of God be, if we distrust him? Confidence, therefore, is demanded, that we may be supported by it, and may assuredly know that we enjoy God's favor. I shall not be confounded. In the conclusion of the verse he boldly declares his conviction that the end will be prosperous. Thus "to be confounded" means "to be disappointed;" for they who had entertained a vain and deceitful hope are liable to be mocked. Here we see that some special assistance is promised to godly teachers and ministers of the word; so that the fiercer the attacks of Satan, and the stronger the hostility of the world, so much the more does the Lord defend and guard them by extraordinary protection. And hence we ought to conclude, that all those who, when they come to the contest, tremble and lose courage, have never been duly qualified for discharging their office; for he who knows not how to strive knows not how to serve God and the Church, and is not fitted for administering the doctrine of the word. 8. He is near that justifieth me. We ought always to keep in remembrance that the Prophet mentions nothing that is peculiar to himself, but testifies what the Lord chooses to be, and will always be, towards faithful ministers, that whosoever has this testimony, that God has sent him, and knows that he discharges his office faithfully, may boldly despise all adversaries, and may not be moved by their reproaches, for he is "justified" by the Lord; and, in like manner, the Lord always is, and will be, near to defend and maintain his truth. Besides, that any one may be able to make this protestation, it is necessary that his conscience be pure; for, if any man thrust himself rashly into the office, and have no testimony of his calling, or bring forward his dreams publicly, in vain will he boast of this promise, which belongs only to those who have been called by God, and who sincerely and uprightly perform their duty. Now, although either hypocrites or despisers never cease to annoy the servants of God, yet Isaiah advances to meet them, as if none would venture to pick a quarrel or utter a slander; not that he can keep them in check, [19] but because they will gain nothing by all their attempts. He therefore declares, that he looks down with utter contempt on the false accusations which the enemies of sound doctrine pour out against its teachers. There is no crime with which they do not upbraid them; but their efforts are fruitless; for the Judge, by whom their integrity is maintained, is not far off. They may, therefore, as Paul did, boldly appeal from the wicked and unjust judgments of men to "the day of the Lord," by whom their innocence will be made manifest. (1 Corinthians 4:4.) Let us stand together. Godly teachers ought to have so great confidence as not to hesitate to give a bold defiance to adversaries. Satan, with his agents, does not always venture to attack openly, especially when he fights by falsehoods, but by ambuscade, and by burrowing under ground, endeavors to take them by surprise; but the servants of God are not afraid to "stand up" openly, and enter into contest with the enemy, and contend by arguments, provided that adversaries are willing to enter into the lists. So great is the force of truth that it does not dread the light of day, as we say that Isaiah here attacks boldly those whom he perceives to be plotting against him; and therefore he repeats, -- Let him draw near to me. Godly ministers ought to be ready to assign a reason for their doctrine. But where is the man that is willing to hear them patiently, and to consider what is the nature of that doctrine which they publicly declare? True indeed, adversaries will approach, but it is to draw their swords to slay them; to sharpen their tongues, that by every kind of slander they may tear them in pieces. In short, their whole defense consists in arms or deceitful stratagems; for they do not venture to contend by scriptural arguments. Relying, therefore, on the justice of our cause, we may freely defy them to the conflict. Though they condemn us without listening to our vindication, and though they have many that support the sentence which they have pronounced, we have no reason to be afraid; for God, whose cause we plead, is our Judge, and will at length acquit us. 9. Who is he that condemmeth me? Paul appears to allude to this passage, in his Epistle to the Romans, when he says, "It is God that justifieth; who shall condemn?" (Romans 8:33, 34.) We may safely have recourse to the judgment-seat of God, when we are well assured that we have obtained his righteousness by free grace through Christ. But here Isaiah handles a different subject; for he does not speak of the universal salvation of men, but of the ministry of the Word, which the Lord will defend against the attacks of wicked men, and will not suffer his people to be overwhelmed by their fraud or violence. Lo, they shall all wax old as a garment. He now shews more clearly that it is not in the shade or at case that he boasts of his courage, as if none were giving him any disturbance; but he declares that, though he is assailed by deadly foes, still he boldly maintains his position; because all who fight with the Word of God shall fall and vanish away through their own frailty. In order to place the matter before their own eyes, he employs a demonstrative particle, "Behold, like garments shall they perish, being consumed by worms." The Psalmist makes use of the same metaphor, when he compares the men of this world to the children of God. (Psalm 49:14, 15.) The former, though they make a show and shine like dazzling garments, shall perish; but believers, who now are covered with filth, shall at length obtain new brightness and shine brilliantly like the stars. Here he speaks literally of fierce dogs that attack and bark at godly teachers. Though such persons are held in high estimation by men, and possess very high authority among them, yet their lustre shall perish and fade away, like that of garments which are eaten by worms. 10. Who is among you that feareth the Lord? After having spoken of God's invincible aid, by which all prophets are protected, he directs his discourse to believers, that they may suffer themselves to be guided by the Word of God, and may become obedient. Hence we may infer how far a holy boasting raised him above his slanderers; for, in consequence of wicked men, through their vast numbers, possessing at that time great influence among the Jews, there was a risk of overwhelming the faith of the small minority. [20] When he asks, "Where are they that fear God?" he points out that their number is small. Yet he addresses them separately, that they may detach themselves from the mixed crowd, and not take part in counsels which are wicked, and which God has condemned. In like manner we have formerly met with these words, "Say ye not, A confederacy." (Isaiah 8:12.) Although therefore the enemies of God are so numerous as to constitute a vast army, yet Isaiah does not hesitate to say that there are some left who shall profit by his doctrine. He speaks to those who "fear God;" for, wherever there is no religion and no fear of God, there can be also no entrance for doctrine. We see how audaciously doctrine is rejected by those who, in other respects, wish to be reckoned acute and sagacious; for, in consequence of being swelled with pride, they detest modesty and humility, and are exceedingly stupid in this wisdom of God. It is not without good reason, therefore, that he lays this foundation, namely, the fear of God, that his Word may be attentively and diligently heard. Hence also it is evident that true fear of God is nowhere to be found, unless where men listen to his Word; for hypocrites do proudly and haughtily boast of piety and the fear of God, but they manifest rebellious contempt, when they reject the doctrine of the Gospel and all godly exhortations. The clear proof of such persons is, that the mask which they desire to wear is torn off. Let him hear the voice of his servant. He might have simply said, "the voice of God," but he expressly says, "of his servant;" for God does not wish to be heard but by the voice of his ministers, whom he employs to instruct us. Isaiah speaks first of himself, and next of all others who have been invested with the same office; and there is an implied contrast between that "hearing" which he demands and that wicked eagerness to despise doctrine in which irreligious men indulge, while they also, by their insolence, encourage many idle and foolish persons to practice similar contempt. He who hath walked in darkness. Believers might have brought it as an objection, that the fruit of their piety was not visible, but that they were miserably afflicted, as if they had lived a life of abandoned wickedness; and therefore the Prophet anticipates and sets aside this complaint, by affirming that believers, though hitherto they have been harshly treated, yet do not in vain obey God and his Word; for, if they "have walked in darkness," they shall at length enjoy the light of the Lord. By "darkness" the Prophet here means not the ignorance or blindness of the human understanding, but the afflictions by which the children of God are almost always overwhelmed. And this is the consolation which he formerly mentioned, when he declared that "the tongue of the learned had been given to him, that he might speak a word to one who was faint." (Ver. 4.) Thus he promises that they who have hitherto been discouraged and almost overwhelmed by so many distresses shall receive consolation. 11. Lo, all of you kindle a fire. He upbraids the Jews with choosing to kindle for themselves their own light, instead of drawing near to the light of God. This passage has been badly expounded; and if we wish to understand its true meaning, we must attend to the contrast between the light of God and the light of men; that is, between the consolation which is brought to us by the Word of God and the empty words of comfort uttered by men, when by idle and useless things they attempt and toil to alleviate their distresses. Having formerly spoken of "light" and "darkness," and having promised light to believers, who hear the voice of the Lord, he shews that the Jews had rejected this light, in order to kindle another light for themselves, and threatens that ultimately they shall be consumed by this light, as by a conflagration. Thus Christ upbraids the Jews with "rejoicing in John's light," (John 5:35,) because they made a wrong use of his official character, in order to obscure or rather to extinguish the glory of Christ. To bring forward John's official character, in order to cover with darkness the glory of Christ, was nothing else than to extinguish the light of God shining in a mortal man, in order to kindle another light for themselves, not that it might guide them by pointing out the road, but that, by foolishly rejoicing in it, they might be driven about in every direction. When he says that they are surrounded by sparks, he glances at their various thoughts, by which they were agitated and carried about in uncertainty sometimes in one direction and sometimes in another; and in this way he mocks at their folly, because they willingly and eagerly ran wheresoever their foolish pleasures drew them. Walk in the light of your fire. As if he had said, "You shall know by experience how useless and transitory is your light, when your unwarranted hopes shall have deceived you." The ironical permission denotes disappointment. Others explain it, that wicked men kindle against themselves the fire of God's wrath; but the Prophet looked higher, and that sentiment appears not to agree with this passage. From my hand. Because wicked men, being intoxicated by false confidence, think that they are placed beyond the reach of all danger, and, viewing the future with reckless disregard, trust to "their own light," that is, to the means of defense with which they imagine themselves to be very abundantly provided; the Lord declares, that they shall lie down in sorrow, and that this shall proceed "from his hand;" and, in a word, that men who have forsaken the light of the Word, and who seek consolation from some other quarter, shall miserably perish. __________________________________________________________________ [14] "Ains recognoissent que leurs vices empeschent que ceste puissance ne se monstre;" "But may acknowledge that their sins hinder that power from being manifested." [15] "This gives a great idea of God's power. Though the sun shines so bright that no mortal eye can steadily behold its lustre, I can at pleasure send a thick cloud and intercept its rays, and make the heavens appear as if they had put on mourning." -- White. [16] "A l'histoire de la deliverance d'Egypte." [17] "Qui gemissent sous le fardeau de leurs pechez;" "Who groan under the burden of their sins." [18] "Ceux-la sont doctes." [19] "Non pas qu'il puisse tenir les meschans en bride;" "Not that he can keep wicked men in check." [20] "Le danger estoit qu'ils n' estaignissent la foy d'une petite troupe de fideles;" "The danger was that they would extinguish the faith of a small body of believers." __________________________________________________________________ __________________________________________________________________ CHAPTER 51. __________________________________________________________________ Isaiah 51:1-23 1. Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. 1. Audite me, qui sequimini justitiam, qui qumritis Iehovam; aspicire ad petram excisionis vestrae, et ad cavernam specus unde eruti estis. 2. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. 2. Aspicite ad Abraham patrem vestrum, et ad Sarare, qum peperit vos; quoniam unitum vocavi eum, et benedixi, et multiplicavi eum. 3. For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody. 3. Utique consolabitur Iehova Sion, consolabitur omnes vastitates ejus, ponetque desertum ejus quasi ocum deliciarum, et solitudinem ejus quasi hortum Iehovae. Laetitia et gaudium invenientur in ea; confessio et vox cantici. 4. Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people. 4. Attendite ad me, popule mi; et plebs men audite me; quoniam Lex a me egredietur, et judietum meum in lucem populorum patifaciam. 5. My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. 5. Prope est justitia mea; egressa eat salus mea; et brachia mea populos judicabunt. Me insulae expectabunt, et in brachium meum sperabunt. 6. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. 6. Levate in coelum oculos vestros, et aspicite in terram deorsum; quoniam coeli ut fumus peribunt; et terra ut vestis veterascet; et incolae ejus in eundem modum interibunt. Atque salus mea in aeternum manebit, et justitia mea non interibit. 7. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. 7. Audite me, qui cognoscitis justitiam, populus in cujus corde est lex mea. Ne timeatis probrum hominis eta contumelia eorum ne frangamini animo. 8. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. 8. Quoniam sieur vestimentum comedet eos tinea; sicut lanam comeder eos vermis. At justitia inca perpetuo manebit, et salus mea in seculum seculorum. 9. Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? 9. Suscita re, suscita to, indue fortitudinem, brachium Iehovae. Excita re, sicut in diebus antiquis, seculis olim praeteritis. Annon tu illud es, proscindens superbam, conficiens draconem? 10. Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? 10. Annon tu illud es, quod exsiccavit mare, aquam voraginis magnae; quod vertit profundum maris in viare, ad transitum redemptotum? 11. Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. 11. Ergo redempti ad Iehovam revertentur; venient in Sion cure cantico, eritque gaudium perpetuum super caput eorum. Laetitiam et gaudium obtinebunt, fugientque dolor et gemitus. 12. I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; 12. Ego, ego sum, qui vos consolor. Quaenam es, ut timeas ab homine qui morietur? a filio hominis, qui foenum reputabitur? 13. And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? 13. Et oblita es Iehovae factoris tui, qui extendit coelos, et fundavit terram; et formidasti jugiter tota die a furore affligentis, dum ad vastandum se parat. Et ubi furor affligentis? 14. The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. 14. Festinat exul ut solvatur, ut non moriatur in specu, nec deficiat eum panis suus. 15. But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. 15. Et ego Iehova Deus tuus, qui seco mare, et sonabunt fluctus ejus; Iehova exercituum nomen ejus. 16. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people. 16. Et posui verba mea in ore tuo; et in umbra manus mere protexi to, ut plantem coelos, et fundem terram. Dieam Sioni, Populus meus tu. 17. Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out. 17. Expergiscere, expergiscere, surge, Ierusalem, quae bibisti e manu Iehovae calicem furoris ejus; faeces calicis angustiae (vel, trepidationis) bibisti exprimens. 18. There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up. 18. Non est qui regat eam ex omnibus illils quos genuit; non est qui apprehendat manum ejus ex onmibus illils quos educavit. 19. These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? 19. Duo haec acciderunt tibi. Quis condolebit tibi? Vastitas et contritio, et fames, et gladius. Quis consolabitur to? 20. Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God. 20. Filii tui exanimati sunt; jacuerunt in capite omnium viarum, sicut bos sylvestris in reti, pleni furore Iehovae, increpatione Dei tui. 21. Therefore hear now this, thou afflicted, and drunken, but not with wine: 21. Itaque nunc audi hoc, misera et ebria, non a vino. 22. Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again: 22. Sic dicit Dominus tuus, Iehova, et Deus tuus, vindex populi sui: Ecce abstuli e mae tua calicem angustiae (vel, trepidationis;) faecem calicis furoris mei. Non fiet ut bibas amplius. 23. But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over. 23. Et tradam eum in manus oppressorum tuorum, qui dixerunt animae 'tuae, Incurvate, et transibimus. Et posuisti quasi terram corpus tuum, et quasi viam transeuntibus. 1 Hearken to me, ye that follow righteousness. The Prophet now exhorts the Jews not to despair because they are few in number; for they had been cut down and diminished to such a degree that they appeared to be on the eve of being reduced to nothing, while there was little or no hope of any to succeed them. He therefore reminds them of their origin, that they may know that, though they are a small remnant, God can increase and multiply them; and he bids them contemplate their father Abraham, who, though he was a single individual, grew to a vast number, and received from God a numerous posterity. Hence they might infer that God, who, in so short a period, had multiplied their fathers, would in future multiply them also; because his power has not been diminished, and his will has not been changed. Look to the rock of your hewing. [21] Some are of opinion that Abraham is called a "Rock," because, as Paul declares, "he was strong in faith." (Romans 4:20.) Others assign a totally opposite meaning to this metaphor; for they think that he is called a "Rock," because he was worn out by age, and that Sarah is called a Pit, because she was barren. But both, in my opinion, are in the wrong; for it is a simple metaphor, taken from quarries, and declares that they have descended from Abraham and Sarah, as stones are cut out of a "rock" and a "pit." Amidst the ruin of the nation it was highly necessary that the godly should be supported by this doctrine and admonition. God had promised that the seed of Abraham should be "as the stars of heaven," (Genesis 15:5,) and as "the sand of the sea." (Genesis 22:17.) This promise had apparently failed amidst that desolation in which they who were left hardly differed at all from a few clusters when the vintage was ended. But since they had already known by experience how powerful was the strength of God to create a vast people out of nothing, the Prophet bids them cherish favorable hopes, that they may not be ungrateful to God; and he addresses his discourse directly to believers, to whom this was a sore temptation. He does not speak to all, but to those only who could rely on the promise, that is, to those whom he calls "followers of righteousness;" for the country abounded with unbelievers and hypocrites, who had formerly revolted from the practice of piety; and so much the more laudable was the steadfastness of those who did not cease to follow what was right. Wherever "righteousness" is practiced, there God is listened to; and wherever unbelief reigns, reliance cannot be placed on any promise. [22] Although therefore they boasted that they were the children of Abraham, yet all were not capable of receiving this doctrine. Ye that seek Jehovah. He explains the method of "following righteousness" to consist in "seeking the Lord;" for they who make an outward shew of "righteousness," and do not aim at this end, must have wandered during their whole life. These two things, therefore, must be joined together; namely, the practice of righteousness and seeking God. 2. For I called him alone. This application plainly shews what was the design of this exhortation of the Prophet. It was to encourage the hearts of believers to cherish the hope of a better condition. He says that he "called him one or alone," not only because he had none along with him, when he was called out of his country, but because the Lord suffered him to dwell in the land of Canaan without children up to a worn out old age, so that he had no hope of having children, especially because Sarah (Genesis 16:2) also was barren; and when at length, as a solace for their childless condition, one son was given to them, not long afterwards he appeared to be led forth to slaughter. Yet the Lord increased and enriched him with a great number of children. How needful this consolation was to the Jews has been remarked by me a little before, and may be easily learned from their condition, which history plainly declares to have been wretched and unhappy. To us also, in the present day, amidst this distracted condition of the Church, it is highly necessary, that we may not be discouraged because our number is small, and that we may hope that God will increase his Church by unexpected methods. We behold a very clear and striking testimony of this in the blessing by which the Lord increased, even to extreme old age, the posterity of Abraham, who was childless and solitary. That promise relates not to the Jews only, but to other nations; and on this account also he "was no longer called Abram, but Abraham." (Genesis 17:5.) 3. Surely Jehovah will comfort Zion. The Prophet shews that in the person of Abraham there was exhibited an example which applies to all ages; for, as the Lord suddenly produced from one man so numerous an offspring, so he will also people his Church by wonderful and unknown methods, and not once only, but whenever she shall be thought to be childless and solitary. In like manner, Paul, after having spoken of the faith of Abraham and praised his excellence, applies that doctrine to each of us, that "he believed in hope against hope, and that his mind was not driven hither and thither, but that he was fully persuaded that what God had promised he was able also to perform, though it appeared to be incredible and at variance with all reason." (Romans 4:18-21.) He will comfort all her desolations. This may be explained to mean, "The Lord will comfort his Church, not only when she shall be in a flourishing condition, but likewise when she shall be desolate and reduced to solitude;" for she must have been laid desolate, and her frightful ruins must have brought her to the verge of destruction, before she felt the aid which is here described. And will make her desert like a place of delights. The Prophet here alludes to a passage in the writings of Moses, in which he relates that man was at first placed in "the garden of Eden," (Genesis 2:15,) that is, in "a place of delights," from which he was driven out by his own fault. (Genesis 3:24.) Now we, who have been deprived of that blessing which he bestowed on our first parent, are exiles throughout the whole world, and are deprived of that paradise. Accordingly, whenever great calamities happen, and the order of events is overturned, and everything is thrown into wretched desolation and ruin, let us know that we are punished for our unbelief and for our heinous sins; and let us remember that sentence which was pronounced on our first parent, or rather on all mankind; and that in every part of life, but especially when we see the condition of the Church ruined and overturned. The earth, which otherwise would abound in blessings of every kind, has been reduced to solitude through our fault; and the Church, which would flourish everywhere, has been ruined and laid desolate. Joy and gladness. He means that the change shall be so great that the Church will no longer groan or complain; for, so long as the Church was oppressed by a harsh captivity, nothing could be heard in her but mouming and lamentation. Now restored, she shall rejoice and render thanksgiving to God. Thus we are also exhorted to gratitude, that we may burst out into praise and thanksgiving to God, when we have had experience of his goodness. 4. Attend to me, my people. There are good reasons why the Lord so frequently demands that he shall be heard. We know by experience how slow we are to hear him, especially in adversity; and even when we would have great need of consolation, we reject it by our impatience, and faint. Each of us, therefore, the sorer are the afflictions which press upon him, ought to endeavor more earnestly to enlarge his heart, and in this way to arouse himself, and to shake off his slothfulness, that he may receive consolation. What is here demanded is attention, to sustain our hearts by patience, till the season of grace be fully come. For the law shall go forth from me. The meaning is, that the Lord will again reign, and will arouse his Church to call on his name. Though the word Law is equivalent to the edict which God shall order to be proclaimed, when he shall be pleased to gather his Church, yet at the same time he describes his manner of reigning; namely, by his "Law" and byhis doctrine. Hence we see that wherever doctrine is rejected, God's government is not found, that is, is not recognised by men. By judgment he means the order and administration of government, by which he shall restore his kingdom. For a light of the peoples, He says that this will be "for a light of the peoples," because, when God begins to reign, miserable men [23] are rescued from darkness and enlightened by the doctrine of the word. I will reveal. This vero 'rgy (argiang) is variously expounded by commentators, because rg (ragang) has various significations. Sometimes it signifies to "cut" and "open," and sometimes "to be at rest." Some therefore explain it, "I will cause to rest," that is, "I will establish;" and that meaning is not inappropriate. Most of the Jewish writers explain it differently, but I shall not relate their crooked and harsh interpretations. I rather approve of this translation, "I will manifest judgment," or, "I will cause judgment to break forth," or, which means the same thing, "I will reveal;" because I think that it agrees better with the former clause. Repetitions, we know, are very customary among the Hebrew writers. Although, therefore, he employs different words, still the meaning is the same. Having formerly said that "the law shall go forth from him," he now says that "he will reveal judgment." 5. My righteousness is near. He confirms the former doctrine. The "righteousness" of the Lord has relation to men, who know by experience that he is "righteous." While the people were oppressed by cruel bondage, they knew, indeed, that they were justly punished for their sins; but they might wonder that they were so much forsaken, because the worship of God ceased, and his name was blasphemed by wicked men, who pursued their wicked career without punishment. In order, therefore, to bring them some consolation, he promises that God will speedily assist them, so that all shall acknowledge that he is faithful and just. By the word "righteous" the Prophet does not mean that he renders to every one a "righteous" reward, but that he yields the best protection, and dispenses the largest kindness to his people, that he faithfully performs his promises to all believers, when he delivers them and does not suffer them to be finally overwhelmed. This appears more clearly from the following clause, in which, for the purpose of explanation, he adds, My salvation hath gone forth; for the "righteousness" of God shone brightly in the deliverance of the people. Now, the captivity in which the Jews were held in Babylon was a kind of death, in consequence of which that deliverance is here called "Salvation." My arms shall judge the peoples. By "arms" he means the wide exercise of his power. That figure of speech which describes God under forms of expression drawn from the human frame occurs frequently in Scripture. Because God's government appeared to be confined within narrow limits, or rather was not at all visible, on this account he mentions arms, by which he means that he will spread his kingdom far and wide. 6. Lift up your eyes toward heaven. When we see so great changes in the world, we are apt to think that the Church comes within the influence of the sanhe violent motion; and therefore we need to have our minds elevated above the ordinary course of nature; otherwise, the salvation of the Church will appear to hang on a thread, and to be carried hither and thither by the billows and tempests. Yet, we may see both in heaven and in earth how wisely God regulates all things, with what fatherly kindness he upholds and defends his workmanship and the frame of the world, and with what equity he provides for all his creatures. But in a remarkable manner he deigns to watch over his Church, as he has separated her from the ordinary rank. And look upon the earth beneath. Both of the views now stated are here embraced by the Prophet; for he bids believers turn their eyes upwards and downwards, so as to perceive both in heaven and in earth the wonderful providence of God, by which he so beautifully preserves the order and harmony which he at first established. But he adds that, though heaven and earth hasten to decay, it is impossible that the Church shall fail, the stability of which is founded on God; as if he had said, "A thousand times rather shall leaven mingle with the earth than the promise on which your salvation rests shall fail of its accomplishment."- My salvation shall endure for ever. First of all, he mentions "salvation," and next he speaks of "righteousness," on which it rests as on a solid foundation. Whenever, therefore, dangers shall press upon us on every hand, let us learn to betake ourselves to this place of refuge. And with this sentiment agree the words of the Psalmist, "The heavens shall wax old and vanish away; but thou, Lord, art always the same, and thy years are not changed." (Psalm 102:26, 27) Both passages remind us that the grace of God, which he displays in the preservation of his Church, surpasses all his other works. Everything that is contained in heaven and earth is frail and fading; but God's salvation, by which he guards the Church, is eternal, and therefore cannot be liable to these dangers. 7. Hearken to me. Because wicked men, when they enjoy prosperity, laugh at our faith, and ridicule our distresses and afflictions, on this account the Prophet exhorts believers to patience, that they may not dread their reproaches or be dismayed by their slanders. The reason assigned is, that their prosperity shall not be of long duration. Whatever may be their insolent boasting, they are already pronounced (verse 8) to be the food of moths and worms; while God holds in his hand the salvation of believers, from which they appear to be thrown to the greatest possible distance. Here we ought again to observe the repetition of the word Hearken. This is now the third time that the Lord demands a "hearing;" because, when we tremble with anxiety on account of our distresses, it is with the greatest difficulty that we rely on his promises, and therefore we need to be often roused and stimulated, till we have conquered every difficulty. Ye that know righteousness, Here he does not address unbelievers, but those who "know righteousness;" because, though they do not intentionally reject the word of God, yet they often shut the door against his "righteousness," so that it does not reach them, when, under the influence of adversity, they shut their ears and almost despair. In order therefore that they may receive the promises, and that they may admit consolation, the Prophet stirs up and arouses them. A people in whose heart is my law. We must attend to the train of thought. First, he describes what kind of people the Lord wishes to have, namely, "those who know righteousness;" and next he explains what is the nature of this knowledge, that is, when the people have "the law" fixed and deeply rooted in their hearts. Without the word of the Lord there call be no "righteousness." No laws of men, however well framed, will lead us to true righteousness, of which they may indeed give us a feeble idea, but which they never can justly describe. At the same time, he shews in what manner we ought to make progress in the law of the Lord; namely, by embracing it with the heart; for the seat of the law is not in the brain, but in the heart, that, being imbued with heavenly doctrine, we may be altogether renewed. 8. But my righteousness shall continually endure. Because the believing servants of God must endure many reproaches and slanders from the enemies of the word, the Prophet exhorts and encourages them to bear it courageously. It frequently happens that we are more deeply moved by the contumely and insults of men than by fire and sword; but we ought to reckon it praise and glory to be the object of their contempt and abhorrence. True valor springs from this consideration, that, although the world reject us as "filth and offscourings," (1 Corinthians 4:13,) God holds us in estimation; because we maintain the same cause with himself. Let us with Moses, therefore, "prefer the reproach of Christ to the treasures of the Egyptians." (Hebrews 11:26.) Let us rejoice with the Apostles, who "departed from the council glad and joyful, because they were accounted worthy to suffer shame for the name of Jesus." (Acts 5:41.) And my salvation for ever and ever. Because the death of wicked men would yield to us small consolation, if we were not saved, he shews what will be our condition, namely, that we shall never be left destitute of "God's righteousness and salvation." But the comparison may appear to be inappropriate, when he contrasts the destruction of the wicked with his righteousness. Far more clearly and suitably it might have been thus expressed: "though the reprobate indulge in mirth, yet they shall speedily perish; but believers, though they appear to be dead, shall live." Again, because he makes no mention of us, and commends only the eternity of God's righteousness, it may be objected, that to us who are almost overwhelmed this is of no avail. But by these words the Prophet instructs us, that in our afflictions we ought to seek consolation from the thought, that our health and salvation are, as it were, shut up in God; for, so long as men trust or rely on themselves, they cannot cherish any good hope that does not speedily decay; and therefore we ought to turn our hearts to God, whose "mercy endureth from everlasting to everlasting on them that fear him," as David says, "and his righteousness to children's children." (Psalm 103:17.) Because salvation is founded on the goodness of God, Isaiah reminds us of it, that men may be reduced to nothing, and that confidence may be placed in God alone. The meaning may be thus summed up, "Salvation is in God, that by it he may preserve, not himself, but us; righteousness is in God, that he may display it for our defense and preservation." Accordingly, from the eternity of God's "salvation and righteousness" we ought to infer that the servants of God cannot possibly perish; which agrees with the passage quoted a little before from David, "Thou art the same, and thy years shall not fail. The children of thy servants shall dwell, and their posterity shall be established for ever." (Psalm 102:27, 28.) Thus we see how he applies this eternity to the children of God, who do not subsist in themselves, but in God, and have the foundation of their salvation in him. 9. Awake, awake. Here the Prophet instructs us, that, when God cheers us by his promises, we ought also to pray earnestly that he would perform what he has promised. He does not comfort us in order to render us slothful, but that we may be inflamed with a stronger desire to pray, and may continually exercise our faith. The Prophet speaks according to our feelings; for we think that God is asleep, so long as he does not come to the relief of our wants; and the Lord indulges us so far as to permit us to speak and pray according to the feeling of our weakness. Believers therefore entreat the Lord to "awake," not that they imagine him to be idle or asleep in heaven; [24] but, on the contrary, they confess their own sluggishness and ignorance, in not being able to form any conception of God, so long as they are not awaro of receiving his assistance. But yet, though the flesh imagine that he is asleep, or that he disregards our calamities, faith rises higher and lays hold on his eternal power. Put on strength, O arm of Jehovah. He is said to "awake" and "put on strength," when he exhibits testimonies of his power, because otherwise we think that he is idle or asleep. Meanwhile, the Prophet, by addressing the arm of God which was concealed, holds it out to the view of believers as actually present, that they may be convinced that there is no other reason why they are so bitterly and painfully afflicted by their enemies than because God has withdrawn his aid. The cause of the delay has been already shewn, that they had estranged themselves from God. In ancient days. By the term "ancient days" he shews that we ought to bear in remembrance all that the Lord did long ago for the salvation of his people. Though he appears to pause and to take no more care about us, still he is the same God who formerly governed his Church; and therefore he can never forsake or abandon those whom he takes under his protection. In ages long ago past. This repetition tells us still more clearly, that we ought to consider not only those things which have happened lately, but those which happened long ago; for we ought to stretch our minds even to the most remote ages, that they may rise above temptations, which otherwise might easily overwhelm us. Art thou not it that crushed the proud one? [25] The numerous testimonies of grace which God had displayed in various ages are here collected by the Prophet, so that, if a few are not enough, the vast number of them may altogether confirm the faith of the Church. But, since it would be too tedious to draw up an entire catalogue, he brings forward that singular and most remarkable of all such events, namely, that the people were once delivered from Egypt in a miraculous manner, for I have no doubt that by Rahab [26] he means proud and cruel Egypt; as it is also said, "I will mention Rahab and Babylon among my friends." (Psalm 87:4.) In like manner Ezekiel calls the king of Egypt "a Dragon." "Behold, I am against thee,O Pharaoh, king of Egypt, the great dragon, who dwellest in the midst of thy rivers." (Ezekiel 29:3.) It is sufficiently evident, and is universally admitted, that the Prophet here calls to remembrance the miraculous deliverance of the people from Egypt. "If at that time the pride of Egypt was tamed and subdued, if the dragon was put to flight, why should we not hope for the same thing?" By putting the question, if it be the same arm, he argues from the nature of God; for this could not be affirmed respecting the "arm" of man, whose strength, though it be great, is diminished and fails through time? Milo, who had been very strong, when he became old and looked at his arms, groaned because the strength which he possessed at an earlier period had now left him. But it is not so with God, whose strength no lapse of time can diminish. These words ought to be read emphatikos emphatically, "Art thou not it?" For he shews that the Lord is the same as he formerly was, because he remains unchangeable. 10. Which dried up the sea. Though Isaiah does not relate all the miracles which God performed when he brought out his people from the bondage of Egypt, yet he intended to include in a few words all that are related by Moses, that the Jews, having been briefly addressed, might consider the various ways in which the Lord had demonstrated his power. The drying up of the Red Sea is mentioned, not only on account of the extraordinary excellence of the miracle, but because the numerous miracles which preceeded it were directed to this end, that the people, rescued from unjust violence and tyranny, might pass into the promised land. Accordingly, the Prophet expressly mentions that a way was opened up for the redeemed. From this example we ought to consider what God will be to us, so as to draw this conclusion, that in future God will always be like himself, as is evident from the context. 11 Therefore the redeemed by Jehovah shall return. He now describes more plainly what he had briefly remarked; for, after having related the magnificent works of God, by which he formerly displayed his power in Egypt, in order to deliver his people, he concludes that neither the sea, nor the lofty rocks, nor the whirlpools, nor even hell itself, can prevent him from leading forth his people out of Babylon. And in order to confirm it more fully, and to apply that example, he calls them "redeemed," that they may know that, when God calls himself the deliverer of his people, this belongs to them, and that they may not doubt that, in delivering them, he will produce such an example as had been already exhibited; for the reason is the same. Shall come to Zion. Namely, to that place where he wished that men should call on his name, that the temple may be rebuilt and the pure worship of God restored; for, since the Jews, during the Babylonish captivity, ought to expect the same aid as had been obtained by their fathers, because God was in like manner the Redeemer of the children also, they were superior to the fathers in one respect, that God had at that time chosen Mount Zion, in which he had promised that his rest would be eternal. (Psalm 132:14.) But since the work of God, which Isaiah promises, was worthy of admiration, on this account, he exhorts the people to praise and thanksgiving. With a song. rnh (rinnah) may indeed be taken simply for "rejoicing;" but, as it frequently denotes the praise which is rendered to God when we acknowledge his benefits, I prefer to take it in that sense in this passage. [27] The meaning is, that there will be a great and unexpected change, so that they shall have very abundant ground of joy and thanksgiving. When he says that joy shall be on their head, he alludes to the chaplets of flowers with which they were wont to adorn themselves at banquets. He adds that "they shall obtain joy," which denotes that their enjoyment shall be solid and lasting. Lastly, for the purpose of amplification, he adds that all sorrow shall be banished, that they may not dread what frequently happens, that joy, by a sudden change, shall give place to mourning. (Proverbs 14:13.) Yet the Prophet instructs them, though they groan and are sorrowful, to wait patiently for that issue which he promises. 12. I, I am. Here the Lord not only promises grace and salvation to the Jews, but remonstrates with them for refusing to believe him, and for valuing his power less than they ought. It is exceedingly base to tremble at the threatenings of men to such a degree as to care nothing about God's assistance; for he displays his power for this purpose, that he may at least fortify; us against every attack. Accordingly, by an excessive fear of men we betray contempt of God. Hence it is evident how sinful it is to be agitated by the terrors of men, when God calls us to repose. And indeed it is amazing ingratitude in men, who, when they hear that God is on their side, derive no hope from his magnificent promises, so as to venture boldly to exclaim, "If God be for us, who can be against us?" (Romans 8:31.) The consequence is, that when dangers arise, they are terrified and confounded, and attribute far more to the power of mortal man in attacking than to the power of God in defending. Justly, therefore, does he upbraid the Jews with not fortifying themselves by these promises, and with not rendering themselves invincible against every danger; for God is treated with the highest dishonor when we doubt his truth, that is, when we are so completely overcome by human terrors that we cannot rest on his promises. The repetition, I, I, is highly emphatic. He who promises consolation is the God of truth, against whom neither the strength nor the contrivances of men will be of any avail. When thou distrustest him, it follows that thou dost not consider who he is. That thou shoudest be afraid of a man. He describes how frail, fading, transitory: and unsubstantial is the condition of men, in order to exhibit more fully their criminal stupidity in preferring a shadow and smoke to God. He shews that men, so long as they are mindful of God, cannot be struck down by fear. Consequently, when we are stunned by dangers that assail us, it follows that we have forgotten God; and therefore he adds, -- 13. And hast forgotten Jehovah thy Maker. It is not enough to imagine that there is some God, but we ought to acknowledge and embrace him as ours. When he calls him "Maker," this must not be understood to refer to universal creation, but to spiritual regeneration, as we have already explained under other passages. In this sense Paul calls us (to poiema) "the workmanship of God," (Ephesians 2:10,) because he hath created us to every good work. Thus, if we remember our creation and adoption, these beginnings may encourage us to hope for continued progress, that we may not be ungrateful to God, when he has proved his veracity by undoubted experience. Who hath stretched out the heavens and founded the earth. To the special kindness which God had exercised towards his people he likewise adds his boundless power which he contrasts with the weakness of men, whom he formerly compared to withered grass. (Isaiah 40:7.) He demonstrates that power by his works, so that they who do not perceive it must be exceedingly stupid; for we cannot tum our eyes in any direction without perceiving very abundant testimonies of divine goodness and power, which, however, are briefly described by a figure of speech in which a part is taken for the whole, when he says that it is "He who stretched out the heavens and founded the earth." It is therefore the greatest folly and indolence to forget him, for so numerous are the signs and testimonies which recall him to the remembrance of men. And hast dreaded continually. He follows out the same comparison. "What are men," says he, "that thou shouldst dread them, if thou compare them to God, who promises thee his assistance?" Assuredly, God is grievously blasphemed, if we refuse to believe that he is more powerful to preserve than enemies are to destroy us; and therefore the Lord bids us consider who and what he is, how vast and extensive is his power, that we may not dread the fury of a mortal man, who vanishes like a whirlwind or like smoke. 14. The exile hasteneth to be loosed. This verse is expounded in various ways; for some think that it refers to Cyrus, and take the word, tsh (tzoeh) [28] in a transitive sense, and explain it to mean, "Causing to migrate." [29] But it is more customary to interpret it as meaning one who is imprisoned and oppressed, or an exile who wanders about without any settled abode. Now, the Jews were not only exiles but captives, so that they were not at liberty to return to their native land; and therefore I explain it as referring to the Jews. But still there are two senses in which it may be understood, either that the Prophet reproves their excessive haste, in impatiently desiring to return, or that the Prophet means that their return to their native country is immediately at hand, that they may not sink under the discouragement of long delay; as if he had said, that the time when they must prepare for departure will speedily arrive. The second of these expositions has been more generally approved; and I adopt it the more readily, because it agrees best with the context. But it may appear strange that he should say that the people will quickly return, since their captivity was of long duration. Yet with good reason does God say that that event will come quickly which he delays till a fit season; for, although to us it may appear to be long, yet, being appropriate and suitable, the time is short. And indeed it was a short time, if we look at the condition of that monarchy, which was so vast and strong that it appeared as if it could never be destroyed. Thus, what appears to be long in the promises of God will appear to be short, provided that we do not refuse to lift up our eyes to heaven. This meaning is confirmed by what immediately follows. That he may not die in a pit. Such then is God's haste to come early to deliver his people; that they may come forth safely out of the dungeon. The Lord does not promise to his people some sudden assistance, that he may only bring them out of prison, but also that, after having been delivered, they may be the objects of his kindness; for he promises everything necessary for their food and support, that they may be convinced that God will always take care of them; and he is wont not only to assist his people for a moment, but to remain with them continually. 15. And I am Jehovah thy God. Again the Lord declares his power; for so great is the unbelief and sluggishness of men, that, although it is frequently declared, yet the very smallest temptation shews that they are not fully convinced of it. They quickly fall back upon themselves, when they are hard pressed by afflictions; and when they hear that anything is in the power of God, they do not think that it belongs to them. Who divide the sea. He does not speak in general terms, but brings forward the instance which he had often mentioned before; for, by once redeeming the fathers, he held out to posterity the hope of eternal salvation. Justly, therefore, does he exclaim that he is the same God who long ago "divided the sea;" and next he magnifies the miracle by saying that its roaring billows were stilled at his command. (Exodus 14:21.) We ought to know, therefore, that there are no raging billows which God cannot allay and calm in order to deliver his Church. "It is he who," by his power, "stills the sea and makes it calm," (Job 26:12,) though it rage furiously; and he likewise drives and swells its waves, when he thinks fit; though literally, as I have remarked, the Prophet alludes to the history of the deliverance from Egypt. [30] Jehovah of hosts. The Lord is adorned with this title, that we may know how extensive is his power; and he exhibits that power as often as he is pleased to render assistance to his Church. 16. And I have put my words in thy mouth. He again retums to the doctrine which he had formerly stated, namely, that the Lord comforts his Church: "I, I am he that comforteth you," (ver. 12.) So he now says that he put into the mouth of the prophets what they should say. Hence we may infer that these words do not proceed from men, who often prove false, but from "God, who cannot lie." (Titus 1:2.) The Lord speaks to all the prophets, first to Isaiah, and then to the rest in their order; but at last we must come to Christ. These things must not be limited either to Isaiah or to Christ, but must be extended to all the prophets. The Lord wishes that believers should hear the consolation from the prophets, as if he were present and addressed them, and even declares that he speaks openly by their mouth. Hence also we ought to conclude that none ought to come forward to comfort the Church but they who speak from the mouth of the Lord; for they who alter their own dreams, though they take shelter under the name of God, ought to be rejected. But; we must understand the Prophet's meaning; for, seeing that he shows that the consciences of men always tremble, till the Lord confirm them, he instructs us to abide by this principle, that it is God who speaks by the prophets; for otherwise consciences will always remain in doubt and uncertainty. Yet the mode of expression is highly emphatic, when he repeats the commandments of God, by which he was encouraged to the execution of his office. And in the shadow of my hand. Though he had already said this, yet the repetition is not superfluous, that we may fully believe that God will always assist his ministers, so that, relying on his immediate aid, they may be raised by him above all obstructions. Now, in order to being covered with that shadow of the Lord, two things are necessary; first, that they are certain that what they utter is the word of God, and secondly, that they do so by God's command. They who rashly put themselves forward may indeed boast of the name of God, but in vain; for when they come to fight in earnest, they will faint. And if we have the testimony of conscience, we have no reason for entertaining doubts as to God's protection and aid, by which he will enable us to gain the victory. Next comes the object of the embassy. That I may plant the heavens; that is, that I may restore everything to its proper order. There are, indeed, various interpretations of these words; but the true meaning appears to me to be this, that heaven and earth are said to be restored by the doctrine of salvation; because "in Christ," as Paul says, "are collected all things that are either in heaven or in earth." (Ephesians 1:10.) Since the fall of the first man we see nothing but frightful confusion, which troubles even the dumb creatures, and makes them suffer, in some respects, the punishment of our sins; and, consequently, that confusion cannot be repaired but by Christ. Since therefore the whole face of the world is disfigured by frightful desolation, there are good grounds for saying that godly teachers renovate the world, as if God formed heaven and earth anew by their hand. And hence it is evident how great is the heinousness of our guilt, which has been followed by such dreadful confusion in the nature of things. Thus, "the heavens" are said to be "planted and the earth to be founded," when the Lord establishes his Church by the word; and he does this by the agency of ministers, whom he directs by his Spirit, and protects against hidden enemies and various dangers, that they may effectually accomplish what he has enjoined. That I may say to Zion, Thou art my people. At length he shews that this aims at something higher than the visible form of the world, which shall quickly perish; namely, to excite and nourish in the hearts of believers the hope of a heavenly life. The true stability of the Church, the restoration of the world, consists in this, that the elect be gathered into the unity of faith, so that, with one consent, all may lift their hearts to God, who also invites them sweetly and gently by these words, "I am thy God." And hence we see how highly God values the salvation of the Church, since he not only prefers it to the whole world, but even shews that the stability of the world depends upon it. We must likewise observe what is the word which the Lord enjoins to be proclaimed; for it not only lays down a rule of life, but also gives a testimony of our adoption, in which our salvation chiefly consists. 17. Awake, awake. The Church was about to endure grievous calamities, and therefore he fortifies her by consolation, and meets a doubt which might arise, that the Jews, being now oppressed by tyrants, saw no fulfillment of these promises. The meaning therefore is, that the Church, though afflicted and tossed in various ways, will nevertheless be set up again, so as to regain her full vigor. By the word "Awake" he recalls her, as it were, from death and the grave; as if he had said, that no ruins shall be so dismal, no desolations shall be so horrible, as to be capable of hindering God from effecting this restoration. And this consolation was highly necessary; for when grief seizes our hearts, we think that the promises do not at all belong to us; and therefore we ought frequently to call to remembrance, and to place constantly before our eyes, that it is God who speaks, and who addresses men who are not in a prosperous or flourishing condition, but fallen and dead, and whom notwithstanding he can raise up and uphold by his word; for this doctrine of salvation is intended not for those who retain their original condition, but for those who are dead and ruined. Who hast drunk from the hand of Jehovah the cup of his wrath. There are two senses in which the term, "cup of wrath," may be understood; for sometimes the Lord is said to put into our hands a "cup of wrath," when he strikes us with some kind of giddiness, or deranges our intellect; as we see that affliction sometimes takes away men's understanding; but sometimes it is used in a simpler sense, to denote the sharp and heavy punishments by which the Lord severely chastises his people. This is evidently the meaning in which it must be taken here, as appears from the addition of the pronoun His. Nor is this inconsistent with what he says, that the Church was stupified and drunk; for he shews that this happened in consequence of the Lord having severely chastised her. It is an ordinary metaphor by which the chastisement which God inflicts on his people is called a "potion," [31] or a certain measure which he assigns to each. But whenever it relates to the elect, this term "cup" serves to express the moderation of the divine judgment; that the Lord, though he punish his people severely, still observes a limit. [32] Pressing out the dregs of the cup of distress (or of trembling.) I consider the word trlh (targnelah) to denote "anguish" or "trembling," by which men are nearly struck dead, when they are weighed down by heavy calamities. Such persons may be called "drunk," as having exhausted all that is in the cup, because nothing can be added to their affliction and distress. This is also denoted by another term, "pressing out." The Church is here reminded that all the evils which befall her proceed from no other source than from the hand of God, that she may not think that they happen to her by chance, or that she is unjustly afflicted. The object which the Prophet has in view is, that the people may know that they are justly punished for their sins. No one can rise up till he first acknowledge that he has fallen, or be delivered from misery till he perceive that it is by his own fault that he is miserable. In short, there can be no room for consolations till they have been preceded by the doctrine of repentance. Dregs, therefore, must not here be understood in the same sense as in Jeremiah 25:15, where the reprobate are spoken of, whom the Lord chokes and kills by his cup, but as denoting complete and righteous punishment, to which the Lord has been pleased to assign a limit. Thus, when the Lord has inflicted on us such punishment as he thought fit, and puts an end to our afflictions, he declares that the "dregs" are exhausted; as we have seen before at the fortieth chapter. [33] 18. There is no one to guide her. He describes the sorest calamity of the Church; for the heaviest and sorest of all undoubtedly is, that she receives no sympathy or consolation from her own children. This accumulated misery is described by him, in order that, though her condition be desperate, she may still expect consolation from God, who will never disappoint his servants, though they be sunk to the depth of hell. Although the Church has been forsaken by men, and even by those whom she nourished in her bosom and carried in her arms, yet she shall receive assistance from God. No affliction more severe can befall a mother than to be deserted by her children, who ought in their turn to have treated her with kindness. Such ingratitude and want of natural affection is certainly much liarder to bear than the violent and unbridled cruelty of enemies; for why does she give birth to children, and why does she bring them up, but in expectation of being supported by them in return? Since her children do not perform their duty, what remains but that she shall think that to have born and reared them has been of no advantage to her? Although therefore the Church has performed the duty of a mother, and has brought up her children to the age of maturity, yet the Prophet declares that she must not expect any assistance or consolation from ungrateful persons. Yet his discourse conveys something more, and pronounces those children who have rendered no assistance to their mother to be bastards and reprobates, with the view of inducing her to bear the loss of them more patiently. It was sad and distressing for the Church to be deprived of all her offspring, and to be reduced to childlessness; though this has sometimes happened. But the Prophet reminds the mother that the children do not deserve that she should mourn for them, and that, on the contrary, she ought to desire additional offspring, as it is said by the Psalmist, "The people that shall be created shall praise the Lord." (Psalm 103:18.) What is here described by the Prophet is entirely applicable to our own age; for many boast of being the children of the Church; but where is the man that cares about his mother's distresses? Who is grieved for her ruin? Who is moved so deeply as to put his shoulders to her support? How many betray her, and, under presence of this title, persecute her more cruelly than open and avowed enemies? Accordingly, after all her calamities this is added as the copestone of her miseries. Moreover, they who wish to be regarded as holding the first rank in the Church, and who not only boast of being children, but vaunt of being called fathers, treacherously desert her when she implores their aid. We need not wonder, therefore, if God shall drive them out, in order to make way for the increase of his Church by lawful and dutiful children. [34] 19. These two things have happened to thee. Nearly the same thing was already asserted concerning Babylon, "These two things shall befall thee suddenly in one day, childlessness and widowhood." (Isaiah 47:9.) But here Isaiah promises to the Church that there shall eventually be a different issue; for the Lord will rescue her from the deepest abyss. He threatens extreme wretchedness, that believers may gird themselves for patience, and not cease to send upwards prayers and supplications from the depth of their distresses. The general meaning is, that the Church shall be burdened with afflictions of every kind, so that she shall appear to be on the brink of utter ruin; because from without she shall endure very heavy calamities, and from within shall obtain no aid or sympathy from her own children. These are two very sore evils which the Prophet relates. But it appears as if the division were not quite appropriate; for, after having related one evil, that there is none to bewail her, he enumerates four kinds -- Desolation and destruction, and the sword and famine. Some explain it to mean that the Church is visited by famine within, and harassed by enemies without. But I interpret it differently, as I have already hinted; for it is very customary among Hebrew writers to put a question, when they wish absolutely to deny anything; and among them it is elegant, though in Greek or Latin authors it would be ungraceful. Isaiah therefore describes "two evils," one external, for both by the devastations of "war" and by "famine" they will be brought to the verge of "destruction" and "desolation," which he describes by these four classes; and another internal, because she is deprived of consolation, and "there is none to bewail her." By putting the question, "Who shall bewail her?" he affirms that she shall have no consolation; and this verse agrees with the former, in which we have already explained the design which the Prophet has in view, in describing this highly calamitous and wretched condition of the Church. 20. Thy sons have fainted. He describes more fully the lamentable and wretched condition of the Church, when he says that her children he prostrate. A mother cannot be visited with any grief more bitter than to have her children slain before her eyes, and not one or two of them, but so great a number as to fill the roads with the slaughter. As a wild bull in a net. The metaphor is taken from bears or other savage animals, by which he means that even the strongest of them have, as it were, been caught in snares. Full of the indignation of Jehovah. By this expression he distinctly states that none of these events are accidental, lest they should suppose that any of them has happened by chance, or lest they should accuse the Lord of cruelty for having punished them severely; because his judgment is just and righteous. This is what he means, when he says that this punishment has proceeded from the rebuke of the Lord. Yet we must bear in mind his object which I have already mentioned, that believers ought not to throw away the hope of grace, though innumerable calamities prompt and urge them to despair. 21. Therefore now hear this. He now shews more plainly the reason why he spoke of the calamities of the Church. It was, that believers might be fully persuaded that they would obtain consolation from God, though they were reduced to the extremity of distress. But why does he call the Church wretched, since nothing is more happy than to be God's people, and that happiness cannot be taken away by any tribulations?; Not without cause is it said, "Blessed is the people whose God is Jehovah." (Psalm 144:15.) I reply, she is apparently "wretched," and not in vain does the Lord address her by that name; for, as we have already said, he helps the wretched, and succors the destitute. And drunken, not with wine. [35] When he calls her "drunken," it ought to be observed that believers never endure so patiently the chastisements which are inflicted on them as not to be sometimes stupified; but, although stupified, they ought to remember that the Lord punishes them justly, and ought to believe that the Lord will assist them. He does not speak to robust or healthy men, but to those who are feeble, wretched, prostrate, and who resemble drunken persons, and says that he brings to them consolation. Finally, by this word he soothes the grief of the Church, and shews that he preserves a limit, by which he restrains the violence even of the greatest afflictions, and restores her when ruined, as if he were raising from the dead a rotten corpse. 22. Thus saith Jehovah. Not at random does the Prophet add to the name Jehovah three epithets, namely, that he is the Lord or Defender of his Church, that he is God, and lastly, that he is her Avenger. We ought always to consider what is the nature of our relation to God; for he addresses us in a familiar manner, in consequence of having once chosen us to be his people, by uniting himself to us in an everlasting covenant. This preface encouraged the Jews, in ancient times, not to hesitate to embrace what is here promised; and at the present day the same argument applies to a new people, who have been taken under God's care and protection not less than they. The Lord declares himself to hold the office of an "Avenger," in order that, when we shall be threatened with the most alarming dangers, and when it shall appear as if all were over with us, we may betake ourselves to this anchor, that God is the "Avenger" of his people; and this ought to support us, not only when we are assailed by outward enemies, but also when we are assailed by Satan. Behold, I have taken from thy hand. He holds out the ground of hope; for it is only by temporary stripes that the Lord chastises his Church. Hence also the Jews ought to learn that all the calamities to which they were subjected were the just reward of their transgressions; for those calamities would never come to an end but by their being reconciled to God. The general meaning is, that the wrath of the Lord will be appeased, so that he will restrain and bring to a close the chastisements which he had formerly inflicted on his Church. The cup of thy affliction, or, the cup of thy trembling. We have already spoken of the metaphor of "the cup;" and the explanation of it which we gave is fully confirmed by this passage, in which God calls it "the cup of his indignation," though it had made the Church to tremble, as if she had been seized with giddiness. Yet it is the same word which he formerly used, trlh (targnelah,) which some translate "anguish," and others "trembling." By dregs, as I have said, he means the full measure of vengeance with which God is satisfied on account of his fatherly kindness. 23. And I will put it into the hand of thy oppressors. This is another part of the consolation, in which he promises that the Lord will not only deliver the Church from those heavy distresses, but will also lay upon her enemies the calamities with which she is afflicted. If therefore we are afflicted, [36] our condition will be speedily changed, and our enemies will be severely punished. Truly, as Paul says, it is righteous with God to render tribulation to them that trouble you, and to you who are troubled rest along with us, when the Lord shall be revealed from heaven, with the angels of his power, with flame of fire, to take vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." (2 Thessalonians 1:6-8.) Thus the temporary punishments which God inflicts on them are the beginnings of that eternal punishment to which they shall be finally condemned. Who said to thy soul. In order to describe more fully the insolence and haughtiness of their enemies, such as we too experience every day in our adversaries, he quotes their words, by which they slandered and insulted the unhappy children of God. Impiety is always accompanied by pride and cruelty; for, as the true knowledge of God renders men gentle, so ignorance makes them ferocious and savage. They who are ignorant of God please themselves, and pour out unmeasured reproaches against God and those who truly worship him. This truly is most wretched and base; but since he frequently permits his name to be exposed to the insults of wicked men, let us not wonder that we are assailed on account of his name; for we are not more excellent than God, and our condition ought not to be better than that of the ancient Church. David employs a different metaphor, (Psalm 129:3,) when he says that the Church resembles a field which is cut and broken up by the plough; for he shews that frequently it is deeply furrowed and trodden upon, that we may not think that our condition is different. __________________________________________________________________ [21] "Regardez a la pierre dont vous avez este coupez." "Look to the stone whence you were hewn." [22] "On ne sauroit recevoir promesse queleonque." "No promise whatever can be believed." [23] "Les hommes miserables de nature." "Men who are by nature miserable." [24] "Non pas qu'ils le pensent oisif ni endormi au ciel." [25] "Here is a noble mixture of lively figures; the Prophet first addressing himself to the Lord, as if he were fast asleep, tired with fatigue and labor; then painting him in a martial posture, dressing himself in arms, and putting on his accoutrements; then raising his courage by a narration of his former valorous performances, Art not thou that Arm which cut off the Egyptian Rahab, when with all the strength of his kingdom he pursued the naked Israelites to the further banks of the Red Sea? Certainly thou art the same, not at all decayed in strength, but able to do as much for thy people now, as for their fathers then." -- White. [26] "Par Rahab, que nous avons traduit l'orgueilleuse." "By Rahab, which we have translated The proud." [27] "J'aime mieux le prendre pour cantique en cest endroit-ci." "I prefer to take it for a song in this passage." [28] "Que nons avons traduit banni." "Which we have translated banished." [29] That is, they treat it as the Kal participle of an active verb, signifying "Banishing," and not as the participle of a passive or neuter verb, signifying "Banished," or "Wandering." -- Ed. [30] "A l'histoire de la deliverance d'Egypte." [31] "He sets forth God like a physician, mixing a bitter potion for Jerusalem, putting as it were into one cup all the anger he had conceived against her, and standing by to see her take it off, that not a drop should be spilt, or any of the nauseous settlings left behind: a potion so strong that it made her tremble every limb of her, and so giddy that she stood in need of one to lead her: but such were her misfortunes that none of her inhabitants were able to support her; by all which the Prophet means that her afflictions should be so great as to turn her brain, and make her sink under the load of them." -- W'hite. [32] "Pource qu'il retient son bras." "Because he restrains his arm." [33] The allusion appears to be to a different but analogous expression. See Com. on Isaiah, [3]Vol. 3, pp. 201,202. -- Ed. [34] "Afin de donner puis apres a son Eglise des enfans legitimes qui luy assistent." "In order afterwards to give to his Church lawful children to assist her." [35] skrt dvr 'hd sl' myyn (shekurath dabar ehad shello miyain). Drunken with something which is not wine." -- Jarchi. [36] "si nous sommes persecutez." "If we are persecuted." __________________________________________________________________ __________________________________________________________________ CHAPTER 52. __________________________________________________________________ Isaiah 52:1-15 1. Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. 1. Excitare, excitare, indue fortitudinem tuam, Sion, indue vestes decoris tui, Ierusalem, civitas sancta; quia non fiet amplius ut veniat in to incircumcisus et immundus. 2. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. 2. Excute to de pulvere, surge, sede, Ierusalem; extricate a vinculis colli tui, captiva filia Sion. 3. For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money. 3. Quia sic dicit Iehova: Gratis venditi estis; ideo sine pecunia redimemini. 4. For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. 4. Quia sic dicit Dominus Iehova: In AEgyptum olim descenderat populus meus ut peregrinaretur illic; verum Assur absque causa oppressit eum. 5. Now therefore, what have I here, saith the LORD, that my people is taken away for nought? They that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed. 5. Et nunc, Quid mihi hic, dicit Iehova, ut ablatus sit populus meus gratis, et qui in eum dominantur faciant eum ululare, dicit Iehova, et jugiter tota die nomen meum contumeliae expositum sit? 6. Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak; behold, it is I 6. Propterea sciet populus meus nomen meum; propterea in die illa, quod ego idem qui loquor; ecee, adero. 7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! 7. Quam speciosi super montes pedes annuntiantis, publicantis salutere, dicentis Sioni, Regnat Deus tuus. 8. Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion. 8. Vox speculatorum tuorum; levaverunt vocem, pariterjubilabunt; quoniam oculo ad oculum videbunt, cum Iehova reducet Sion. 9. Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem. 9. Laudate, exultate pariter, solitudines Ierusalem; qnoniam consolatus est Iehova populum suum, redemit Ierusalem. 10. The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. 10. Nudavit Iehova brachium sanctitatis sum coram oculis omnium gentium; et videbunt omnes fines terrae salutem Dei nostri. 11. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD. 11. Discedite, discedite, exite inde, immundum ne attingite, exite e medio ejus, mundamini qui ferris vusa Iehovae. 12. For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward. 12. Quoniam non in festinatione exibitis, neque in fuga erit iter vobis; quandoquidem praecedet vos Iehova, et congregabit vos Deus Israel. 13. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. 13. Ecce prosperum successum habebit servus mens; exaltabitur, elevabitur, et valde sublimis erit. 14. As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: 14. Quemadmodum obstupuerunt super to multi, adeo deformata fuit ab hominibus species ejus, et forran ejus a filiis hominum: 15. So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. 15. Sic asperget gentes multas; super eum reges claudent os suum; quia quod non fuerat ipsis narratum videbunt; et qued non audierant intelligent. 1. Awake, awake. He confirms the former doctrine, in order still more to arouse the people who had been weighed down by grief and sorrow. These things were necessary to be added as spurs, that the doctrine might more easily penetrate into their drowsy and stupified hearts; for he addresses the Church, which appeared to be in a benumbed and drowsy condition, and bids her "awake," that she may collect her strength and revive her courage, he repeats it a second time, and with great propriety; for it is difficult to arouse and reanimate those whose hearts have been struck, and even laid prostrate, by a sense of God's anger. Put on thy strength. As if he had said, "Formerly thou wast dejected, and wallowedst in filth and pollution; now prepare for a happy and prosperous condition, to which the Lord will restore thee." Thus he contrasts "strength" with despondency, such as is usually found when affairs are desperate; and he contrasts garments of beauty with filth and pollution. For henceforth there shall not come to thee. The reason assigned by him is, that henceforth God will not permit wicked men to indulge their sinful inclinations for destroying it. Freed from their tyranny, the Church already has cause to rejoice; and security for the future holds out solid ground for joy and gladness. Yet Isaiah exhorts us to mutual congratulation when God is reconciled to his Church; and indeed if we have any piety in us, we ought to be deeply affected by her condition, that we may rejoice in her prosperity, and be grieved in her adversity. [37] In short, it ought to be the height of our gladness, as also the Psalmist says, "Let my tongue cleave to my jaws, if I remember not thee, and if thou be not the crown of my gladness." (Psalm 137:6.) By the word come, he means what we commonly express by the phrase, (Avoir e entree,) "to have access." By the uncircumcised and unclean, he means all irreligious persons who corrupt the worship of God and oppress consciences by tyranny. It was customary to apply the term "uncircumcised" to all who were estranged from the Church, which had for its symbol "circumcision," by which all believers were distinguished. But as very many persons, though they bore this outward mark of the covenant, were not better than others, in order to remove all doubt, he added the word "unclean;" for the mark of "circumcision is nothing in itself," (Galatians 5:6,) and (unless, as Paul says, there be added purity of heart) "is even reckoned uncircumcision." (Romans 2:25,) Accordingly, he declares that henceforth such persons shall not be admitted into the Church, in order that, by the removal of corruptions, and the restoration of the worship of God, she may possess perfect joy. Yet I do not object to viewing these words as applied to outward foes, whom he calls by hateful names, that even the severity of the punishment may warn the Jews of the heinousness of their offenses. 2. Shake thyself from the dust; arise. He explains more fully the deliverance of the Church, and exhibits it prominently by hupotuposin, "a lively description." When he bids her "shake off the dust and arise," let us not on that account think that our liberty is in our power, so that we can obtain it whenever we think fit; for it belongs to God alone to raise us from the dust, to lift us up when we are prostrate, and, by breaking or loosing our chains, to set us at liberty. Why then does the Prophet make use of the imperative mood? for it is unreasonable to demand what we cannot perform. I reply, the imperative form of address has a much more powerful tendency to arouse than if he had employed plain narrative; and therefore he declares that, when God shall have restored her to her former freedom, she shall come out of the mire. Sit, O Jerusalem,. The word "sit" denotes a flourishing condition, and is contrasted with the word "to lie," which denotes the lowest calamity. Sometimes indeed it means "to be prostrate," as when he formerly said to Babylon, "sit in the dust." (Isaiah 47:1.) But here the meaning is different; for, after ordering her to arise, he likewise adds, "that she may sit;" that is, that she may no longer lie down, but may regain her former condition, and not be in future laid prostrate by enemies. 3. For thus saith Jehovah. This verse has been badly expounded by many commentators, who have here chosen to enter into philosophical subtleties; for they have dreamed of many things at variance with the Prophet's meaning. It agrees with what he had formerly stated, "To which of my creditors have I sold you?" (Isaiah 1:1.) For here, in the same manner, he says, "Ye have been sold for nought;" as if he had said that he has received no price, and is under no obligations to a creditor who can claim them as having been purchased by him. This tends greatly to confirm the promise; because the Jews might entertain doubts of the liberty which was promised to them, in consequence of their having been long held in possession by the Babylonians, who were the most powerful of all nations. The Lord meets this doubt. "I did not sell or make a conveyance of you to them; for nought were ye sold; and therefore I can justly claim you as nay property and sell you. Do not then consider how great are your difficulties, when I promise you liberty, and do not reason on this matter by human arguments; for the Babylonians have no right to detain you, and cannot prevent your being set at liberty. Therefore shall ye be redeemed without money. Lastly, as he had formerly said, that he is not like a spendthrift, who is compelled to sell his children, or offer them in payment, so in this passage he declares that "for nought he sold" and gave them up to their enemies, for no other reason than because they had provoked him by their sins; and therefore that there will be no greater difficulty in delivering them than in giving them up to their enemies. Some explain it more ingeniously thus, that Christ has redeemed us by free grace. This doctrine must indeed be maintained, but does not agree with the Prophet's meaning, who intended to correct the distrust of the Jews, that they might have no doubt as to their being set at liberty. Let it suffice to know, that when God shall be pleased to deliver his people, it will not be necessary to make a pecuniary bargain with the Babylonians, whom, in spite of their opposition, he will have no difficulty in driving out of their unjust possession. 4. Into Egypt my people went down aforetime. Here also the commentators touch neither heaven nor earth; for the Jews dream of three captivities, and Christians differ from them by thinking that this denotes a third captivity, which shall be under Antichrist, and from which Christ will deliver them. But the Prophet's meaning, in my opinion, is quite different; for he argues from the less to the greater, by quoting the instance of the Egyptian captivity, from which the people were formerly recalled by the wonderful power of God. (Exodus 14:28.) The argument therefore stands thus: "If the Lord punished the Egyptians because their treatment of his people was harsh and unjust, (Genesis 15:14,) much more will he punish the Babylonians, who have cruelly tyrannized over them." But the Assyrian has oppressed them without cause. There was much greater plausibility in Pharaoh's claim of dominion over the Jews than in that of the Babylonians; for Jacob, having voluntarily come down to Egypt with his family, (Genesis 46:5,) undoubtedly became subject to the power of Pharaoh, who, in return for the kindness received from Joseph, [38] had assigned to him a large country and abundant pasturage. Pharaoh's successors, ungrateful and forgetful of the benefit conferred on them by Joseph, afflicted all the posterity of Jacob in various ways. This ingratitude and cruelty the Lord severely punished. But far more base and savage was the wickedness of the Babylonians, who drove the Jews out of a lawful possession, and dragged them into bondage. If then the Lord could not bear the Egyptians, who were unthankful and ruled by unjust laws, though in other respects they had a just title to possession, much less will he endure the violent and cruel Babylonians, who have no right to govern his people and oppress them by tyranny. By "the Assyrian," he means the Babylonians, who were united under the same monarchy with the Assyrians; but he takes special notice of "the Assyrian," because he was the first that grievously distressed the Jews, and that prepared the way for this captivity. 5. What have I here? He follows out and confirms what I have already said, that it; is not reasonable that he should silently permit his people to be any longer oppressed. By these words he reproves, in some measure, his own delay; as if he had said, "Shall I not stretch out my hand? Shall I not avenge my people? If Pharaoh did not hinder me, though he was a lawful master, shall the violence of robbers hinder me?" He next enumerates the reasons which ought to move him to bring back the people. That my people should be carried away for nought. There must be understood an implied contrast to the participle "carried away;" for the Egyptians did not "carry away" Jacob by force; he came down to it of his own accord when he was pressed by famine, yet he was delivered from it; [39] how much more shall he be rescued out of the hand of those who tore him from his native country, and carried him by violence into captivity? That they should cause them to howl. In order to express more forcibly the baseness of this conduct, he says that they are constrained to howl without ceasing. Some translate the vero as neuter; [40] but I think that it is intended to express the strength of their hatred, and therefore I consider it to be an active verb, expressive of the violence which the Babylonians exercised towards the Jews; for they not only ruled unjustly over them, but also treated them harshly. To "howl" is more than to sigh or weep; for there is reason to believe that the pain which sends forth loud and strong cries is exceedingly severe. The metaphor is taken from wild beasts, and denotes extreme despair. The third and principal reason why the Lord will deliver his people is, that his name is continually exposed to the reproach and blasphemy of wicked men. For the sake of his own honor the Lord preserves the Church, and defends the pure worship of his name. Because wicked men seize on the Church's calamitous state as a reason for blasphemy, and insolently mock God, with good reason does he say, that by delivering his people, he will plead his own cause. I do not here relate the various interpretations, or stay to refute them; for it will be enough for me to have briefly explained the Prophet's real meaning. 6. Therefore shall my people know. In this verse he concludes what he had glanced at in the two preceding verses, that at length the people must be redeemed by God, who cannot be unlike himself; for, if he redeemed the fathers, if he always assisted the Church, their posterity, whom he has adopted in the same manner, will never be suffered by him to be overwhelmed. We ought carefully to observe the word "know;" for to "know the name of the Lord" is to lay aside every false opinion, and to know him from his word, which is his true image, and next from his works. We must not imagine God according to the fancy of men, but must comprehend him as he declares himself to us. The Lord, therefore, concludes that he will actually assist them, and will fulfill all that he has promised, that the people may know that their hope has not been without foundation, and that they may be more and more confirmed in the knowledge of his name. We must keep in remembrance what we have elsewhere said about experimental knowledge, which confirms the truth of the word. That it is I who speak. The verb "to speak" relates to the promises. hnny (hinni,) Behold I, relates to actual power; as if he had said, "Although now there be nothing more than that there sound in your ears the words by which I promise what is hardly probable, yet you shall speedily obtain it; for I will actually accomplish what I promise." Hence we ought to draw the universal doctrine, that the promises of God and the fulfillment of them are linked together by an indissoluble bond. Whenever, therefore, Satan tempts and urges us to distrust, as if God had forsaken and abandoned us, we must come back to this point, and place our confidence in God, who never promises anything in vain. "If hitherto he does not perform, yet he will assist in due time." 7. How beautiful upon the mountains. The Prophet again confirms believers as to the certainty of the word of God, that they may be fully persuaded that they shall be restored to their former liberty, and may comfort their hearts by assured hope during that hard bondage. He pronounces magnificent commendations on this message, that believers may be convinced that God holds out to them, in their calamity, the hope of future salvation; and indeed, when God speaks, they ought to accept the consolation, that, relying on it, they may calmly and patiently wait for the fulfillment of the promise. Thus, in order that believers may bridle their desires by patience, he splendidly adorns the word of God. "Will you be so ungrateful as not to rest satisfied with that incomparable treasure of the word which contains so many benefits? Will you give way to unruly passions? Will you complain of God?" He wishes to guard against distrust the people who were drawn away by various allurements, and did not fully rely on the word of God; and therefore he praises the excellence of the doctrine, and shews that the Lord bestows upon "us more than we can say or think." (Ephesians 3:20.) He states that he does not now speak of every kind of doctrine, but of that which is adapted to consolation, and therefore shews that "beautiful" and lovely is the approach of those who bring consolation from the mouth of God, which can not only alleviate our grief, but even impart to us abundant joy. Here he speaks of the doctrine of salvation, and consequently says that peace, happiness, salvation, is proclaimed. By the word "peace" he denotes a prosperous and happy condition, as we have already in other passages explained fully the signification of this term. That saith to Zion. Hence we infer what is the beginning of that doctrine which Isaiah preaches, and what we ought chiefly to desire, namely, that the kingdom of God may be erected among us; for until he reign among us, everything must go in with us, and therefore we must be miserable, as, on the other hand, when God is pleased to take care of us, this of itself is the chief part of salvation; and this, too, is the only way of obtaining peace, though the state of affairs be ruinous and desperate. And let us remember that this message is sent to the Church; for it cannot apply to heathens that know not God. Paul quotes this passage, in order to prove that the preaching of the Gospel proceeds not from men but from God, and that the ministers who bring the message of salvation are sent by him. He employs this chain of reasoning, -- "Whosoever shall call on the name of the Lord shall be saved. But it is impossible for any one to call on God till he know him; for there can be no entrance to calling on him till it is opened up by faith, that, embracing God as our Father, we may familiarly pour our cares into his bosom. Now, the foundation of it is doctrine, by which the Lord has revealed himself to us, and for that purpose employs the agency and ministry of men. Therefore he adds, lastly, that there will be none to preach till he be sent by God." (Romans 10:15.) But it may be thought that Paul tortures the Prophet's words; for Isaiah does not say that God sends ministers, but that their approach and presence is desirable. I reply, Paul took this principle for granted, that nothing is desirable but what comes from God. But whence comes salvation? From men? No; for none but God can be the author of such a distinguished benefit. Justly, therefore, does he conclude that it proceeds from God, and not from man. 8. The voice of thy watchmen. He continues his argument; for he shews that there shall be such a restoration of the people, that the messengers shall venture boldly to proclaim it. To lift up the voice has the same meaning with the phrase, "on the mountains," which he formerly employed. (Verse 7.) The matter will not be hidden, but so clear and evident as to draw forth universal admiration. They who speak of what is doubtful matter mutter inaudibly, [41] and do not venture to "lift up the voice;" but here there will be nothing doubtful or uncertain. The Prophet borrowed the metaphor from sentries which are commonly placed in cities, though the designation of "watchmen" is usually given to all Prophets, because they are placed, as it were, on watch-towers, to keep watch over the safety of the people. When he says that they shall lift up the voice, he means that there will be silence during the captivity, because the voice of the Prophets shall not be heard; for although they warn every one privately, yet there will be no freedom of speech. Hence also Jeremiah says, "I will put my mouth in the dust." (Lamentations 3:29) But when the Lord shall be pleased to lead forth the people, the mouth of watchmen, who were formerly dumb, shall be opened to proclaim that they are at liberty to return; for they will not speak within private walls, or impart moderate consolation, but will openly proclaim that salvation. On this subject I have spoken fully at the beginning of the fortieth chapter. [42] Eye to eye; that is, openly. This extends, indeed, to spiritual conversion; but let us not on that account depart from the literal sense, so as not to include also the benefit which the Lord conferred on the ancient people; for, when he restored the Jews to liberty, and employed the ministry of Zerubbabel, Ezra, and Nehemiah, these things were fulfilled. Yet at the same time they ought to be continued down to the coming of Christ, by which the Church was gathered out of all parts of the world. But we ought also to go forward to Christ's last coming, by which all things shall be perfectly restored. 9. Praise ye, rejoice together. He exhorts believers to thanksgiving, but chiefly confirms them in the hope and confidence of this salvation; as if the actual enjoyment of it already called them to thank God for it. [43] We are not sufficiently moved, when the Lord testifies that he will assist us, and think that we are deceived, if he do not actually show it. On this account the Prophets insist much on strengthening the hearts of believers, and placing the fact almost before their eyes. Although it appears to be unreasonable and inappropriate to prescribe a song of joy in the midst of grief, yet we have elsewhere seen that this form of expression is well fitted to arouse those who groan under the burden of sorrow, fear, and cares. Ye wildernesses of Jerusalem. He calls them "wildernesses" or waste places "of Jerusalem," that, notwithstanding its ruin and destruction, they might still hope that it would be restored. And this appellation is better adapted for shaking off fear than if he had called her prosperous or flourishing; for, in consequence of their condition being very wretched, nothing would have led them to think that these promises related to them except a description of their misery, against which they needed to be fortified, in order that, though they beheld nothing but desolation and hideous ruin, still they might look for restoration with assured confidence. For Jehovah hath comforted his people. The Lord hath changed the mourning of the people into joy, and out of captivity hath made them free. Yet some person will say [44] that this had not yet happened. But in the promises of God, as in a mirror, we ought to behold those things which are not yet visible to our eyes, even though they appear to us to be contrary to reason. He hath redeemed Jerusalem. Here we see that to deliver the Church is God's own work. And if we ought to judge thus of the redemption from Babylon, which was but of a shadowy nature, what shall we say of the spiritual redemption? Can it be ascribed to men without grossly insulting God? As it belongs to God alone to deliver the Church, so to him it likewise belongs to defend its liberty. 10. Jehovah hath made bare the arm of his holiness. The Prophet has borrowed this comparison from soldiers who stretch out their arms when they make ready for the battle. To "make bare" does not here mean to hold out the naked arm, but to exert it; because, when we sit in idleness, we either have our arms folded or conceal them; and in like manner, we conceive of God according to the grossness of our senses, and think that, like a wearied or indolent man, he does not move a finger till he publicly displays his power. The Prophet calls it "the arm of holiness," because he intended to display his power for the salvation of the people. This implies a mutual relation between God and the Church which the Lord has consecrated to himself. True, "he maketh bare his arm" in the government of the whole world; but he does not call it "the arm of holiness," as in this passage, when he renders peculiar assistance to his Church. There are two points of view in which the power of God ought to be regarded; first, universally, in preserving all the creatures; next, specially, in defending the Church; for there is a peculiar care which he exercises about his own people, and which the rest do not share with them. Before the eyes of all nations. He means that this deliverance shall be worthy of so great admiration that it shall be visible even to the blind. The extension of this magnificent spectacle to the very ends of the earth makes it evident that the Prophet does not speak of the return of the people, which would take place a few years afterwards, but of the restoration of the whole Church. This prophecy is maliciously restricted by the Jews to the deliverance from Babylon, and is improperly restricted by Christians to the spiritual redemption which we obtain through Christ; for we must begin with the deliverance which was wrought under Cyrus, (2 Chronicles 36:22, 23,) and bring it down to our own time. Thus the Lord began to display his power among the Medes and Persians, but afterwards he made it visible to all the nations. 11. Depart ye, depart ye. He now exhorts the people to be always ready to set out, and at the same time to bear their misery with patience. As the excessive haste of the people needed to be restrained, so it was also proper to shake off their slothfulness; for, before the time of deliverance arrived, they burned with extravagant eagerness to depart; but when the period of the captivity was fulfilled, they had grown languid through long delay, and had thrown away all hope and wish to return, so that there were few who returned to Judea. [45] They had mingled with the Babylonians, whose customs had captivated and depraved them so much that they disregarded their native country; and therefore they needed to be aroused and admonished, that they might not lose heart through long expectation, and might not suffer themselves to be corrupted by the pollutions of the Babylonians. Touch not what is unclean. [46] This expresses more clearly what we have already said. He bids them keep themselves pure and free from the defilements with which the Babylonians polluted themselves; for there was a risk of their being corrupted by the pollutions of the Gentiles, as we are all prone to evil, and easily led away by bad examples. Accordingly, he exhorts them, though they are captives, not to do anything for the purpose of pleasing their masters, or of having their condition improved; not to allow themselves to be drawn aside from the pure worship of God; not to be polluted by their idolatries; not to pretend that they worship idols or approve of their religion; for this is detestable "uncleanness," which the Prophet bids them shun. Captives and those who groan under tyranny meet with temptations of this kind, under which they frequently sink so as to allow themselves to do many things that are unlawful and base, under the pretense of wishing to mitigate the rage of tyrants. But how frivolous their excuse is we see in this passage; for the Prophet does not exhort the Jews to be clean when they shall be free, but so long as they shall be held captive, and even when their life shall be in danger. These words undoubtedly relate to us also, whom Paul exhorts to be unpolluted, not only "in spirit," but also "in the flesh." (2 Corinthians 7:1). Be ye clean, that bear the vessels of Jehovah. This exhortation is especially directed to the priests and Levites, who, being standard- bearers, ought to maintain greater integrity; not that others have a right to pollute themselves, but he addresses them chiefly, that they may give an example to others, to whom they have been appointed to be guides. Besides, we must bear in remembrance what we have already seen, and what Isaiah will again repeat at the end of this book, that there will be a new priesthood among a redeemed people. (Isaiah 66:21.) Yet I approve of the simple meaning, that the Levites and ministers of the temple are put, by way of eminence, (kat' exochen) for the whole of the people. This doctrine, therefore, relates in the present day, not only to ministers of the word, but to all Christians, who are also called "a royal priesthood," (1 Peter 2:9,) and not only are appointed to carry the vessels of the temple, but are themselves "temples of God." (1 Corinthians 16, and 6:19.) Thus Ezekiel has predicted that at the restoration of the Church the Levites shall be high priests, and the whole people shall be admitted into the order of the Levites. Seeing, therefore, that the Lord has raised all to so high a rank of dignity, it follows that this "cleanness" is demanded from all without exception; and on this account also Paul has applied this passage to the whole Church. 12. For not in haste shall ye go out. The Prophet again magnifies that benefit of redemption, for it appeared to be incredible, so deep was the despair with which almost all of them had been seized; for he chiefly addresses those who would be led into captivity, that they might not lose courage in that wretched condition. He promises that this deliverance shall not resemble a flight such as that of Egypt; for there is an implied contrast between the deliverance from Egypt. and the deliverance from Babylon. They fled "by night" out of Egypt, (Exodus 12:31,) having pretended that they were only performing "a journey of three days to offer sacrifice to God." (Exodus 5:3.) They went out "with haste" (Exodus 12:33) and bustle, as they were told to do, and Pharaoh pursued them in their journey and attempted to destroy them. But the Prophet declares that the present case shall be totally different, and that they shall go away like conquerors, so that none shall venture to give them any annoyance, or, as we commonly say, "They will go out with flying colors," (Ils s'en iront a enseigne desployee,) so that this deliverance will be more excellent and wonderful. Jehovah will go before you; that is, will be the leader of your journey. It will be said that God was also the leader of his ancient people when he led them out of Egypt. This is undoubtedly true; but he did not at that time display his majesty, as now, when, like a general, he brought back his army, after having vanquished his enemies. And the God of Israel will assemble you. The word "assemble" will confirm the interpretation now given; for there will be no scattering such as usually takes place when men are under the influence of terror, nor will they wander about here and there, but will march, as under banners, in a regular and ordinary manner. As if he had said, "God will bring you out as a band or army drawn up; one shall not follow another, like those who steal away secretly; but ye shall be openly gathered in troops, and shall depart without any fear. None shall molest you; for you will be assembled under God as your leader, that you may return into your native country. 13. Behold, my servant shall have prosperous success [47] After having spoken of the restoration of the Church, Isaiah passes on to Christ, in whom all things are gathered together. Some explain yskyl (yashkil) to mean shall "deal prudently;" but, as it is immediately added that he shall be exalted, the context appears to demand that we shall rather understand it to denote "prosperous success," for skl (shakal) also signifies "to be prosperous." He speaks, therefore, of the prosperity of the Church; and as this was not visible, he draws their attention to the supreme King, by whom all things shall be restored, and bids them wait for him. And here we ought carefully to observe the contrasts which the Prophet lays down; for the mightiness of this king whom the Lord will exalt is contrasted by him with the wretched and debased condition of the people, who were almost in despair. He promises that this king will be the head of the people, so that under him as the leader the people shall flourish, though they be now in a state of the deepest affliction and wretchedness; because he shall have a prosperous course. He calls Christ "his Servant," on account of the office committed to him. Christ ought not to be regarded as a private individual, but as holding the office to which the Father has appointed him, to be leader of the people and restorer of all things; so that whatever he affirms concerning himself we ought to understand as belonging also to us. Christ has been given to us, and therefore to us also belongs his ministry, for the Prophet might have said, in a single word, that Christ will be exalted and will be highly honored; but, by giving to him the title of "Servant," he means that he will be exalted for our sake. 14. As many. He makes use of an anticipation; for the exalted state of Christ was not visible at first sight, and on this pretense it might be rejected. On this account, he informs them that Christ must first be rejected and humbled, and anticipates that doubt which might have arisen from his singularly debased and unseemly condition. As if he had said, "There is no reason why men should be shocked at that unseemliness and disgrace which will be speedily followed by eternal happiness." So marred by men. I have translated kn (ken) as meaning so; for it is a mistake to suppose that it opens the second part of the comparison. [48] I consider m'ys (meish) to mean "by men;" for I do not consider m (mem) to be a particle denoting comparison, as others explain it; that is "more than" men, or "beyond" what is usually found among men; but I adopt a simpler meaning, which is, that Christ was disfigured among men, or that his beauty was defaced by the perverse judgment of men. Were amazed. [49] This "amazement" is considered by some commentators to denote the astonishment with which men were seized on account of the miracles performed by Christ, and next, that, when he must come to the cross, he was immediately rejected by them. But they have not caught the Prophet's meaning; for he says that Christ will be such that all men will be shocked at him. He came into the world so as to be everywhere despised; his glory lay hid under the humble form of the flesh; for though a majesty worthy of "the onlybegotten Son of God" (John 1:14) shone forth in him, yet the greater part of men did not see it, but, on the contrary, they despised that deep abasement which was the veil or covering of his glory. The cause of their astonishment was this, that he dwelt among men without any outward show; and the Jews did not think that the Redeemer would come in that condition or attire. When he came to be crucified, their horror was greatly increased. Paul describes this humiliation and subsequent exaltation of Christ, when he says, "Who, being in the form of God, thought it not robbery to make himself equal to God, but emptied himself, taking upon him the form of a servant, made in the likeness of man, and found in fashion as a man, humbled himself, being made obedient even to death, and the death of the cross. Wherefore also God hath raised him to the highest exaltation, and hath given him a name which is above every name; that at the name of Jesus should bow every knee of those that are in heaven and in earth and in hell; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Philippians 2:6-11) It was therefore necessary that Christ should first be humbled and covered with shame, and that exaltation to which he was about to be raised was not all at once visible; but the shame of the cross was followed by a glorious resurrection attended by the highest honor. 15. So shall he sprinkle many nations. Some explain it, "Shall cause to drop," which they take to be a metaphorical expression for "to speak." But since nzh signifies "to sprinkle," and is commonly found to have this sense in Scripture, I choose rather to adopt this interpretation. He means that the Lord will pour out his Word over "many nations." He next mentions the effect of doctrine, that kings shall shut their mouth, that is, in token of astonishment, but a different kind of astonishment from that which he formerly described. Men "shut their mouths," and are struck with bewilderment, when the vast magnitude of the subject is such that it cannot be expressed, and that it exceeds all power of language. What they have not heard. He means that this astonishment will not arise merely from Christ's outward appearance, but, on the contrary, from the preaching of the Gospel; for, though he had risen from the dead, yet all would have thought that he was still a dead man, if the glory of his resurrection had not been proclaimed. By the preaching of the Gospel, therefore, were revealed those things which formerly had neither been seen nor heard; for this doctrine was conveyed to kings and nations that were very far off, and even to the very ends of the world. Paul quotes this passage, and shows that it was fulfilled in his ministry, and glories on this ground, that he proclaimed the doctrine of the Gospel to those who had never heard of it at all. (Romans 15:21) This belongs to the office of an Apostle, and not to the office of every minister. He means that the kingdom of Christ is more extensive than merely to embrace Judea, and that it is not now confined within such narrow limits; for it was proper that it should be spread through all nations, and extended even to the ends of the world. The Jews had heard something of Christ from the Law and the Prophets, but to the Gentiles he was altogether unknown; and hence it follows that these words relate strictly to the Gentiles. They shall understand. By this word he shows that faith consists in certainty and clear understanding. Wherever, therefore, knowledge of this kind is wanting, faith is unquestionably wanting. Hence it is evident how idle is the notion of the Papists about implicit faith, which is nothing else than gross ignorance, or rather a mere creature of imagination. __________________________________________________________________ [37] "Pour rire et chanter quand elle florit, et pleurer lors qu'elle est persecutee." "To laugh and sing when she is flourishing, and to weep when she is persecuted." [38] "En recognoissance du bien que Joseph avoit fait au royaume." "In gratitude for the benefit which Joseph had conferred on the kingdom." [39] "Toutes fois sa posterite en a este delivree." "Yet his posterity was delivered from it." [40] That is, that the verb means "to howl," instead of "to cause to howl." -- Ed. [41] "Murmurent entre les dents." "Mutter between the teeth." [42] See Com. on Isaiah, [4]Vol. 3, p. 197. [43] "A en remercier Dieu." [44] "Quelqu'un dira." [45] "Tellement que le nombre de ceux qui revindrent en Judee fut bien petit." "So that the number of those who returned to Judea was very small." [46] "Ne touchcz point la souillure." "Touch not defilement." [47] "Here some begin the 53d chapter, and Salmeron says it is so divided in some copies which he had seen; the subject is new, and has nothing which smacks of Babylon,' (quod Babylonium olet,) according to the expression of Sanctius, and is to be literally understood of the Messiah, as all expositors that I have met with agree, except Grotius, who thinks the words may in the first lower sense of them be understood of Jeremiah the prophet, considered as a type of Christ." -- White. [48] Our author's meaning is, that he has rendered the clause, "He was so (much) marred," while others render it, "So he was marred;" making the So to correspond to the As in the former clause, which he pronounces to be a mistake. Ed. [49] "Comme plusieurs t'ont eu en horreur." "As many were shocked at thee." __________________________________________________________________ __________________________________________________________________ CHAPTER 53. __________________________________________________________________ Isaiah 53:1-12 1. Who hath believed our report? and to whom is the arm of the LORD revealed? 1. Quis credet auditui nostro? et brachium Iehovae cui (ad verbum, super quem)? 2. For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 2. Ascendet tamen sicut virgultum coram eo, et sicut radix e terra deserta. Non forma ei, neque decor. Videbimus eum; et non aspectus, ut desideremus eum. 3. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 3. Despectus et rejectus inter homines, vir dolorum, peritus infirmitatis; quasi abscondimus faciem ab eo, et nihili reputavimus eum. 4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 4. Sane langoures nostros ipse tulit, et dolores nostros ipse portavit; et nos existimavimus eum percussum, vulneratum a Deo et humiliatum. 5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 5. Atqui Apse vulneratus est propter iniquitates nostras, attritus est propter peccata nostra. Castigatio pacis nostrae super eum, et in livore ejus sanatio (vel, medela) nobis. 6. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 6. Omnes nos tanquam oves erravimus, quisque in viam suam declinavit. Et Iehova traduxit in eum nostras omniurn iniquitatcs. 7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 7. Mulctatus est, et afflictus, (vel, oppressus,) nec aperuit os suum. Quasi pecus ad mactationem ducetur, et tanquam ovis coram tonsoribbus suis obmutescet, nec aperiet os suum. 8. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 8. E carcere et judicio sublatus est, et generationem ejus quis enarrabit? Quoniam succisus est e terra viventium; propter transgressionem populi mei plaga illi. 9. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 9. Et exposuit impiis sepulchrum ejus, et diviti mortem ejus; quamvis iniquitatem non fecerit, nec fecerit dolos in ore ejus revelatum est? 10. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 10. Voluit tamen Iehova conterere eum, infirmitati subjicere. Cum posuerit in sacrificium animam suam, videbit semen, prorogabit dies, et voluntas Iehovae in manu ejus prosperabitur. 11. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 11. E labore animae suae videbit, et saturabitur; et doctrina sua (vel, cognitione sui) justificabit justus servus meus multos; quia iniquitates eorum ipse portabit. 12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. 12. Propterea distribuam illi partem cum magnis, et eum robustis spolia dividet. Quoniam profudit in mortem animam suam, et cum iniquis reputatus est; ipse peccatum multorum tulit, et pro iniquis oravit. 1. Who will believe our report? This division, or rather dismemberment, of the chapter, ought to be disregarded; for it ought to have begun with the thirteenth verse of the former chapter, and these words ought to be connected with what goes before. [50] Here the Prophet pauses, as it were, in the middle of his discourse; for, having formerly said that the name of Christ would be everywhere proclaimed, and would be revealed to unknown nations, and yet would have so mean an aspect that it might appear as if these things were fabulous, he breaks off his discourse, and exclaims that "Nobody will believe those things." At the same time, he describes his grief, that men are so unbelieving as to reject their salvation. Thus, it is a holy complaint made by one who wished that Christ should be known by all, and who, notwithstanding of this, sees that there are few who believe the Gospel, and therefore groans and cries out, "Who hath believed our report?" Let us therefore groan and complain along with the Prophet, and let us be distressed with grief when we see that our labor is unprofitable, and let us complain before God; for godly ministers must be deeply affected, if they wish to perform their work faithfully. Isaiah declares that there will be few that submit to the Gospel of Christ; for, when he exclaims, "Who will believe the preaching?" he means that of those who hear the Gospel scarcely a hundredth person will be a believer. Nor does he merely speak of himself alone, but like one who represents all teachers. Although therefore God gives many ministers, few will hold by their doctrine; and what then will happen when there are no ministers? Do we wonder that the greatest blindness reigns there? If cultivated ground is unfruitful, what shall we look for from a soil that is uncultivated and barren? And yet it does not detract anything from the Gospel of Christ, that there are few disciples who receive it; nor does the small number of believers lessen its authority or obscure its infinite glory; but, on the contrary, the loftiness of the mystery is a reason why it scarcely obtains credit in the world. It is reckoned to be folly, because it exceeds all human capacities. To whom (literally, on whom) is the arm of Jehovah revealed? In this second clause he points out the reason why the number of believers will be so small. It is, because no man can come to God but by an extraordinary revelation of the Spirit. To suppose that by the word "Arm" Christ is meant, is, in my opinion, a mistake. It assigns the cause why there are so few that believe; and that is, that they cannot attain it by the sagacity of their own understanding. This is a remarkable passage, and is quoted by John and Paul for that purpose. "Though Jesus," said John, "had performed many miracles in their presence, they believed not in him, that the saying of Isaiah the Prophet might be fulfilled, which he spake, "Lord, who hath believed our report, and to whom is the arm of the Lord revealed?" (John 12:37, 38) And Paul says, "But they do not all believe the Gospel; for Isaiah saith, Lord, who hath believed our report?" (Romans 10:16) Both of them declare that there will be no reason to wonder, if that which was long ago foretold shall happen; and they do so for the purpose of removing offense which might have arisen from the revolt of that nation, which ought to have acknowledged Christ, but obstinately resisted him. Isaiah does not include merely the men of his own time, but all posterity to the end of the world; for, so long as the reign of Christ shall endure, this must be fulfilled; and therefore believers ought to be fortified by this passage against such a scandal. These words refute the ignorance of those who think that faith is in the power of every person, because preaching is common to all. Though it is sufficiently evident that all are called to salvation, yet the Prophet expressly states that the external voice is of no avail, if it be not accompanied by a special gift of the Spirit. And whence proceeds the difference, but from the secret election of God, the cause of which is hidden in himself? 2. Yet he shall grow up before him as a twig. This verse refers to what was formerly said, that Christ will at first have no magnificence or outward display among men; but that before God he will nevertheless be highly exalted, and will be held in estimation. Hence we see that we must not judge of the glory of Christ by human view, but must discern by faith what is taught us concerning him by the Holy Scriptures; and therefore the phrase "before him," is here contrasted with human senses, which cannot comprehend that lofty greatness. Almost the same metaphor was used by the Prophet, (Isaiah 11:1) when he said, "A branch shall spring out of the stock of Jesse;" for the house of David was like a dry stock, in which no rigor and no comeliness was visible, and on that account is there called not a royal house, but "Jesse," a name which bore no celebrity. Only the Prophet adds here, -- In a desert land; by which he means that Christ's power of springing up will not be derived from the sap of the earth, as in trees, but contrary to the ordinary course of nature. They who in this passage speculate about the virgin Mary, and suppose that she is called a desert land, because she conceived by the Holy Ghost, and not by ordinary generation, speak beside the purpose; for the present subject is not the birth of Christ, but his whole reign. He says that it will resemble a twig springing out of a dry soil, which looks as if it could never become large. If we take into account the whole method of establishing his kingdom, and the agency which he employed, and how feeble were its beginnings, and how many foes it encountered, we shall easily understand that all these things were fulfilled as they had been foretold. What sort of men were the Apostles that they should subdue so many kings and nations by the sword of the word? Are they not justly compared to offshoots? Thus the Prophet shows by what means the kingdom of Christ must be set up and established, that we may not judge of it by human conceptions. He hath no form nor comeliness. This must be understood to relate not merely to the person of Christ, who was despised by the world, and was at length condemned to a disgraceful death; but to his whole kingdom, which in the eyes of men had no beauty, no comeliness, no splendor, which, in short, had nothing that could direct or captivate the hearts of men to it by its outward show. Although Christ arose from the dead, yet the Jews always regarded him as a person who had been crucified and disgraced, in consequence of which they haughtily disdained him. 3. Despised and rejected. This verse conveys the same statement as the preceding, namely, that Christ will be "rejected" by men, in consequence of their beholding in him nothing but grief and infirmity. These things needed to be often repeated to the Jews, that they might not form a false conception of Christ and his kingdom; for, in order to know his glory, we must proceed from his death to his resurrection. Many stumble at his death, as if he had been vanquished and overwhelmed by it; but we ought to contemplate his power and majesty in the resurrection; and if any one choose to begin with the resurrection, he will not follow the order laid down by the Prophet, nor comprehend the Lord's strength and power. We hid the face from him. Not without reason does he use the first person, we; for he declares that there will be a universal judgment; and no man will ever be able to comprehend it by his own understanding till the Lord correct and form him anew by his Spirit. Although he appears chiefly to censure the Jews, who ought not to have so haughtily rejected the Son of God promised and offered to them, and therefore reckons himself as one of the number, because he was an individual belonging to that nation; yet let us learn from this passage that all men are accursed and condemned for ingratitude in despising Christ, because they do not even consider him to be worthy of being looked at, but turn away their eyes as if from something detestable. 4. Surely he carried our sicknesses. The particle 'kn (aken) is not only a strong affirmation, but is likewise equivalent to for, and assigns a reason of something which went before, and which might have been thought new and strange; for it is a monstrous thing that he to whom God has given supreme authority over all the creatures should be thus trampled on and scorned; and if the reason were not assigned, it would have been universally pronounced to be ridiculous. The reason, therefore, of the weakness, pains, and shame of Christ is, that "he carried our sicknesses." Matthew quotes this prediction, after having related that Christ cured various diseases; though it is certain that he was appointed not to cure bodies, but rather to cure souls; for it is of spiritual disease that the Prophet intends to speak. But in the miracles which Christ performed in curing bodies, he gave a proof of the salvation which he brings to our souls. That healing had therefore a more extensive reference than to bodies, because he was appointed to be the physician of souls; and accordingly Matthew applies to the outward sign what belonged to the truth and reality. We thought him to be smitten, wounded by God, and afflicted. In this second clause he shows how great was the ingratitude and wickedness of the people, who did not know why Christ was so severely afflicted, but imagined that God smote him on account of his own sins, though they knew that he was perfectly innocent, and his innocence was attested even by his judge. (Matthew 27:24; Luke 23:4, 14, 22; John 18:38) Since therefore they know that an innocent man is punished for sins which he did not commit, why do they not think that it indicated some extraordinary excellence to exist in him? But because they see him wounded and despised, they do not inquire about the cause, and from the event alone, as fools are wont to do, they pronounce judgment. Accordingly, Isaiah complains of the wicked judgment of men, in not considering the cause of Christ's heavy afflictions; and especially he deplores the dullness of his own nation, because they thought that God was a deadly enemy of Christ, and took no account of their own sins, which were to be expiated in this manner. 5. And he was wounded for our iniquities. He again repeats the cause of Christ's great afflictions, in order to meet the scandal which might have arisen from it. The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. But all offense is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us. The chastisement of our peace. Some think that this is called "the chastisement of peace," on account of men being careless and stupefied amidst their afflictions, and therefore that it was necessary that Christ should suffer. Others view "peace" as relating to the consciences, that is, that Christ suffered, in order that we might have peaceful consciences; as Paul says that, "being justified by faith through Christ, we have peace with God." (Romans 5:1) But I take it to denote simply reconciliation. Christ was the price of "our chastisement," that is, of the chastisement which was due to us. Thus the wrath of God, which had been justly kindled against us, was appeased; and through the Mediator we have obtained "peace," by which we are reconciled. We ought to draw from this a universal doctrine, namely, that we are reconciled to God by free grace, because Christ hath paid the price of "our peace." This is indeed acknowledged by the Papists; but then they limit this doctrine to original sin, as if after baptism there were no longer any room for reconciliation through free grace, but that we must give satisfaction by our merits and works. But the Prophet does not here treat of a single species of pardon, but extends this blessing to the whole course of life; and therefore it cannot be thus undervalued or limited to a particular time, without most heinous sacrilege. Hence also the frivolous distinction of the Papists, between the remission of punishment and the pardon of sin, is easily refuted. They affirm that punishment is not remitted to us, unless it be washed out by satisfactions. But the Prophet openly declares that the punishment of our sins was transferred to him. What, then, do the Papists intend but to be Christ's equals and companions, and to lay claim to share with him in his authority? In his wound (or, in his medicine) we have healing. He again directs us to Christ, that we may betake ourselves to his wounds, provided that we wish to regain life. Here the Prophet draws a contrast between us and Christ; for in us nothing call be found but destruction and death; in Christ alone is life and salvation, he alone brought medicine to us, and even procures health by his weakness, and life by his death; for he alone hath pacified the Father, he alone hath reconciled us to him. Here we might bring forward many things about the blessed consequences of Christ's sufferings, if we had not determined to expound rather than to preach; and therefore let us be satisfied with a plain exposition. Let every one, therefore, draw consolation from this passage, and let him apply the blessed result of this doctrine to his own use; for these words are spoken to all in general, and to individuals in particular. 6. We all, like sheep, have gone astray. In order to impress more deeply on our hearts the benefit of the death of Christ, he shows how necessary is that healing which he formerly mentioned. If we do not perceive our wretchedness and poverty, we shall never know how desirable is that remedy which Christ has brought to us, or approach him with due ardor of affection. As soon as we know that we are ruined, then, aware of our wretchedness, we eagerly run to avail ourselves of the remedy, which otherwise would be held by us in no estimation. In order, therefore, that Christ may be appreciated by us, let every one consider and examine himself, so as to acknowledge that he is ruined till he is redeemed by Christ. We see that here none are excepted, for the Prophet includes "all." The whole human race would have perished, if Christ had not brought relief. He does not even except the Jews, whose hearts were puffed up with a false opinion of their own superiority, but condemns them indiscriminately, along with others, to destruction. By comparing them to sheep, he intends not to extenuate their guilt, as if little blame attached to them, but to state plainly that it belongs to Christ to gather from their wanderings those who resembled brute beasts. Every one hath turned to his own way. By adding the term every one, he descends from a universal statement, in which he included all, to a special statement, that every individual may consider in his own mind if it be so; for a general statement produces less effect upon us than to know that it belongs to each of us in particular. Let "every one," therefore, arouse his conscience, and present himself before the judgmentseat of God, that he may confess his wretchedness. Moreover, what is the nature of this "going astray" the Prophet states more plainly. It is, that every one hath followed the way which he had chosen for himself, that is, hath determined to live according to his own fancy; by which he means that there is only one way of living uprightly, and if any one "turn aside" from it, he can experience nothing but "going astray." He does not speak of works only, but of nature itself, which always leads us astray; for, if we could by natural instinct or by our own wisdom, bring ourselves back into the path, or guard ourselves against going astray, Christ would not be needed by us. Thus, in ourselves we all are undone unless Christ (John 8:36) sets us free; and the more we rely on our wisdom or industry, the more dreadfully and the more speedily do we draw down destruction on ourselves. And so the Prophet shows what we are before we are regenerated by Christ; for all are involved in the same condemnation. "There is none righteous, none that understandeth, none that seeketh God. All have turned aside, and have become unprofitable. There is none that doeth good; no, not one." (Psalm 14:3) All this is more fully explained by Paul. (Romans 3:10) And Jehovah hath laid upon him. Here we have a beautiful contrast. In ourselves we are scattered; in Christ we are gathered together. By nature we go astray, and are driven headlong to destruction; in Christ we find the course by which we are conducted to the harbor of salvation. Our sins are a heavy load; but they are laid on Christ, by whom we are freed from the load. Thus, when we were ruined, and, being estranged from God, were hastening to hell, Christ took upon him the filthiness of our iniquities, in order to rescue us from everlasting destruction. This must refer exclusively to guilt and punishment; for he was free from sin. (Hebrews 4:15; 1 Peter 2:22) Let every one, therefore, diligently consider his own iniquities, that he may have a true relish of that grace, and may obtain the benefit of the death of Christ. 7. He was punished. Here the Prophet applauds the obedience of Christ in suffering death; for if his death had not been voluntary, he would not have been regarded as having satisfied for our disobedience. "As by one man's disobedience," says Paul, "all became sinners, so by one man's obedience many were made righteous. (Romans 5:19) And elsewhere, "He became obedient unto death, even the death of the cross." (Philippians 2:8) This was the reason of his silence at the judgment- seat of Pilate, though he had a just defense to offer; for, having become answerable for our guilt, he wished to submit silently to the sentence, that we might loudly glory in the righteousness of faith obtained through free grace. As a lamb shall he be led to the slaughter. We are here exhorted to patience and meekness, that, following the example of Christ, we may be ready to endure reproaches and cruel assaults, distress and torture. In this sense Peter quotes this passage, showing that we ought to become like Christ our Head, that we may imitate his patience and submissiveness. (1 Peter 2:23) In the word lamb there is probably an allusion to the sacrifices under the Law; and in this sense he is elsewhere called "the Lamb of God." (John 1:29, 36) 8. From prison and judgment. There are various ways in which this passage is expounded. Some think that the Prophet continues the argument which he had already begun to treat, namely, that Christ was smitten by the hand of God, and afflicted, on account of our sins. The Greek translators render it, en tho tapeinosei autou he krisis autou erthe. "In his humiliation his judgment was taken away." Others, "He was taken away without delay." Others explain it, "He was taken away to the cross;" that is, as soon as Christ was seized, he was dragged to "judgment." I rather agree with those who think that the Prophet, after having spoken of death, passes to the glory of the resurrection. He intended to meet the thoughts by which the minds of many persons might have been troubled and distressed; for when we see nothing but wounds and shame, we are struck with amazement, because human nature shrinks from such a spectacle. The Prophet therefore declares that he was taken away; that is, that he was rescued "from prison and judgment" or condemnation, and afterwards was exalted to the highest rank of honor; that no one might think that he was overwhelmed or swallowed up by that terrible and shameful kind of death. For, undoubtedly, he was victorious even in the midst of death, and triumphed over his enemies; and he was so judged that now he has been appointed to be judge of all, as was publicly manifested by his resurrection. (Acts 10:42) The same order is followed by the Prophet as by Paul, who, after having declared that Christ was abased even to the cross, adds that, on this account, he was exalted to the very highest honor, and that there was given him a: name to which all things both in heaven and in earth must render obedience and bend the knee. (Philippians 2:9) Who shall relate his generation? This exclamation has been stretched and (I may say) tortured into various meanings. The ancients abused this passage in reasoning against the Arians, when they wished to prove by it Christ's eternal generation. But they ought to have been satisfied with clearer testimonies of Scripture, that they might not expose themselves to the mockery of heretics, who sometimes take occasion from this to become more obstinate; for it might easily have been objected that the Prophet was not thinking about that subject. Chrysostom views it as relating to the human nature of Christ, that he was miraculously, and not by ordinary generation, conceived in the womb of the virgin; but that is a wide departure from the Prophet's meaning. Others think that Isaiah kindles into rage against the men of that age who crucified Christ. Others refer it to the posterity which should be born; namely, that Christ's posterity will be numerous though he die. But, as dvr (dor) signifies "age" or "duration," I have no doubt that he speaks of the "age" of Christ, and that his meaning is, that Christ, though almost overwhelmed by sicknesses, shall not only be taken from them, but that even his age shall be permanent and eternal; or, in other words, that he shall be unlike those who are indeed rescued from death, but shall afterwards die; for Christ rose from the dead, to live for ever, and, as Paul says, "cannot now die; death shall no longer have dominion over him." (Romans 6:9) Yet let us remember that the Prophet does not speak of Christ's person alone, but includes the whole body of the Church, which ought never to be separated from him. We have therefore a striking proof of the perpetuity of the Church. As Christ liveth for ever, so he will not permit his kingdom to perish. The same immortality shall at length be bestowed on each of the members. For he was cut off. This might indeed, at first sight, appear to be absurd, that the death of Christ is the cause and source of our life; but, because he bore the punishment of our sins, we ought therefore to apply to ourselves all the shame that appears in the cross. Yet in Christ the wonderful love of God shines forth, which renders his glory visible to us; so that we ought to be excited to rapturous admiration. For the transgression of my people. He again repeats that the wound was inflicted on him "for the sins of the people;" and the object is, that we may diligently consider that it was for our sake, and not for his own, that he suffered; for he bore the punishment which we must have endured, if he had not offered this atonement. We ought to perceive in ourselves that guilt of which he bore the accusation and punishment, having offered himself in our name to the Father, [51] that by his condemnation we may be set free. 9. And he laid open to wicked men his grave. Jerome renders it, "And he gave wicked men for burial;" as if the Prophet spake of the punishment by which the Lord took vengeance for the sin of wicked men, who crucified Christ. But he rather speaks of the death of Christ, and of the fruit of it, and says nothing about that revenge. Others think that the particle 't (eth) denotes comparison, in the same manner as the particle k (caph). "He gave his grave as of wicked men." Others interpret 't (eth) to mean with, and explain "the rich man" to be Joseph of Arimathea, in whose sepulcher Christ was buried. (Matthew 27:60; John 19:38) But such an interpretation is too unnatural. I rather think that the real meaning is, that God the Father delivered Christ into the hands of wicked men. And to the rich man his death. I consider the singular syr (gnashir,) "the rich man," to be put for the plural srym (gnashirim), as is frequently done by Hebrew writers. I see no reason why Oecolampadius rendered it "high places." [52] By "rich men" he means "violent men;" for men grow haughty and disdainful on account of their riches, and abuse their wealth to savage cruelty. And thus by the terms "wicked men" and "rich men" the same thing, in my opinion, is denoted. He means, therefore, that Christ was exposed to the reproaches, and insolence, and lawless passions of wicked men. For, on the one hand, the Pharisees and priests (Matthew 26:66) rush upon him with unbridled rage and foul slander; on the other hand, Pilate, though well aware of his innocence, (Mark 15:14) condemns him in opposition to law and justice; and again, on another hand, the Roman soldiers, ready for every kind of barbarity, cruelly and wickedly execute the cruel and wicked sentence. (John 19:16) Who would not conclude that Christ was crushed and "buried" amidst those impious and bloody hands? I consider the word grave to be here used metaphorically, because wicked and violent men might be said to have overwhelmed him. If it be objected that Christ had an honorable burial, I reply, that burial was the commencement of a glorious resurrection; but at present the Prophet speaks of death, which is often denoted by "the grave." I consider this, therefore, to be the real meaning, though I wish to leave every person free to form his own opinion. Though he did no iniquity. l (gnal) signifies "because;" but sometimes it is used in the sense of "though," as in this passage. [53] Here the Prophet applauds the innocence of Christ, not only in order to defend him from slander, but to speak highly of the benefit of his death, that we may not think that he suffered by chance. Though innocent, he suffered by the decree of God; and therefore it was for our sake, and not for his own, that he suffered. He bore the punishment which was due to us. Neither was there deceit in his mouth. In two words he describes the perfect innocence of Christ; namely, that he never offended either in deed or in word. That this cannot be said of any mortal man is universally acknowledged, and hence it follows that it applies to Christ alone. 10. Yet Jehovah was pleased to bruise him. This illustrates more fully what I formerly stated in few words, that the Prophet, in asserting Christ's innocence, aims at something more than to defend him from all reproach. The object therefore is, that we should consider the cause, in order to have experience of the effect; for God appoints nothing at random, and hence it follows that the cause of his death is lawful. We must also keep in view the contrast. In Christ there was no fault; why, then, was the Lord pleased that he should suffer? Because he stood in our room, and in no other way than by his death could the justice of God be satisfied. When he shall have offered his soul as a sacrifice. 'sm (asham) [54] denotes both sin and the sacrifice which is offered for sin, and is often used in the latter sense in the Scriptures. (Exodus 29:14; Ezekiel 45:22) [55] The sacrifice was offered in such a manner as to expiate sin by enduring its punishment and curse. This was expressed by the priests by means of the laying on of hands, as if they threw on the sacrifice the sins of the whole nation. (Exodus 29:15) And if a private individual offered a sacrifice, he also laid his hand upon it, as if he threw upon it his own sin. Our sins were thrown upon Christ in such a manner that he alone bore the curse. On this account Paul also calls him a "curse" or "execration:" "Christ hath redeemed us from the execration of the law, having been made an execration for us." (Galatians 3:13) He likewise calls him "Sin;" "For him who knew no sin hath he made to be sin for us, that we might be made the righteousness of God in him." (2 Corinthians 5:21) And in another passage, "For what was impossible for the law, inasmuch as it was weak on account of the flesh, God did, by sending his own Son in the likeness of flesh liable to sin, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us." (Romans 8:3, 4) What Paul meant by the words "curse" and "sin" in these passages is the same as what the Prophet meant by the word 'sm, (asham.) In short, 'sm (asham) is equivalent to the Latin word piaculum, [56] an expiatory sacrifice. Here we have a description of the benefit of Christ's death, that by his sacrifice sins were expiated, and God was reconciled towards men; for such is the import of this word 'sm, (asham.) Hence it follows that nowhere but in Christ is found expiation and satisfaction for sin. In order to understand this better, we must first know that we are guilty before God, so that we may be accursed and detestable in his presence. Now, if we wish to return to a state of favor with him, sin must be taken away. This cannot be accomplished by sacrifices contrived according to the fancy of men. Consequently, we must come to the death of Christ; for in no other way can satisfaction be given to God. In short, Isaiah teaches that sins cannot be pardoned in any other way than by betaking ourselves to the death of Christ. If any person think that this language is harsh and disrespectful to Christ, let him descend into himself, and, after a close examination, let him ponder how dreadful is the judgment of God, which could not be pacified but by this price; and thus the inestimable grace which shines forth in making Christ accursed will easily remove every ground of offense. He shall see his seed. Isaiah means that the death of Christ not only can be no hinderance to his having a seed, but will be the cause of his having offspring; that is, because, by quickening the dead, he will procure a people for himself, whom he will afterwards multiply more and more; and there is no absurdity in giving the appellation of Christ's seed to all believers, who are also brethren, because they are descended from Christ. He shall prolong his days. To this clause some supply the relative 'sr (asher,) "which:" "A seed which shall be long lived." But I expound it in a more simple manner, "Christ shall not be hindered by his death from prolonging his days, that is, from living eternally." Some persons, when departing from life, leave children, but children who shall survive them, and who shall live so as to obtain a name only when their fathers are dead. But Christ shall ell joy the society of his children; for he shall not die like other men, but shall obtain eternal life in himself and his children. Thus Isaiah declares that in the head and the members there shall be immortal life. And the will of Jehovah shall prosper in his hand. The word "hand" often denotes "ministry," as the Lord proclaimed the law "by the hand of Moses." (Numbers 36:13) Again, the Lord did this "by the hands of David;" that is, he made use of David as his minister in that matter. (Ezra 3:10) So also "in the hand of Christ shall prosper the will of God;" that is, the Lord will cause the ministry of Christ to yield its fruit, that it may not be thought that he exposed himself fruitlessly to such terrible sufferings. These few words contain a very rich doctrine, which every reader may draw from them; but we are satisfied with giving a simple exposition of the text. "Will" is taken in the same acceptation as before; for he makes use of the word chphph (chaphetz) by which he means a kind and generous disposition. Two views of God's kindness are held up for our admiration in this passage; first, that he spared not his onlybegotten Son, but delivered him for us, that he might deliver us from death; and secondly, that he does not suffer his death to be useless and unprofitable, but causes it to yield very abundant, fruit; for the death of Christ would be of no avail to us, if we did not experience its fruit and efficacy. 11. From the labor of his soul he shall see. Isaiah continues the same subject. He declares that Christ, after having suffered, shall obtain the fruit of his death in the salvation of men. When he says, "He shall see," we must supply the words, "Fruit and Efficacy." This is full of the sweetest consolation; for Isaiah could not have better expressed the infinite love of Christ toward us than by declaring that he takes the highest delight in our salvation, and that he rests in it as the fruit of his labors, as he who has obtained his wish rests in that which he most ardently desired; for no person can be said to be satisfied but he who has obtained what he wished so earnestly as to disregard everything else and be satisfied with this alone. By his doctrine, or by the knowledge of him. He now points out the way and method by which we experience the power and efficacy of the death of Christ, and obtain the benefit of it. That method is "the knowledge of him." I acknowledge that the word dt (dagnath) may be taken either in an active or a passive sense, as denoting either "the knowledge of him" or "his knowledge." In whichsoever of these senses it is taken, we shall easily understand the Prophet's meaning; and the Jews will not be able to practice such impudent sophistry as to prevent us from extorting from them a reluctant acknowledgment of what is here asserted, that Christ. is the only teacher and author of righteousness. Shall justify many. By the word "justify" he points out the effect of this teaching. Thus, men are not only taught righteousness in the school of Christ, but are actually justified. And this is the difference between the righteousness of faith and the righteousness of the Law; for although the Law shows what it is to be righteous, yet Paul affirms that it is impossible that righteousness should be obtained by it, and experience proves the same thing; for the Law is a mirror in which we behold our own unrighteousness. (Romans 3: 20; Galatians 2:16, 21, and 3:10, 11.) Now, the doctrine which Christ teaches, as to obtaining righteousness, is nothing else than "the knowledge of him;" and this is faith, when we embrace the benefit of his death and fully rely on him. Philosophers have laid down many excellent precepts, which, as they imagine, contain righteousness; but they never could bestow it on any man; [57] for who ever obtained by their rules the power of living uprightly? And it is of no advantage to know what is true righteousness, if we are destitute of it. To say nothing about philosophers, the Law itself, which contains the most perfect rule of life, could not (as we have said) bestow this; not that there was any defect in it, for Moses testified (Deuteronomy 30:19) that "he had set before them good and evil, life and death;" but that the corruption of our nature is such that the Law could not suffice for procuring righteousness. In like manner Paul teaches (Romans 8:3) that this weakness proceeds "from our flesh," and not from the Law; for nature prompts us in another direction, and our lusts burst forth with greater violence, like wild and furious beasts, against the command of God. The consequence is, that "the law worketh wrath," instead of righteousness. (Romans 4:15) The law therefore holds all men as convicted, and, after having made known their sin, renders men utterly inexcusable. We must therefore seek another way of righteousness, namely, in Christ, whom the law also pointed out as its end. (Romans 10:3.) "The righteousness of the law was of this nature: He who doeth these things shall live by them." (Leviticus 18:5; Galatians 3:12.) But nobody has done them, and therefore another righteousness is necessary, which Paul also proves (Romans 10:8) by a quotation from Moses himself, "The word is nigh, in thy mouth and in thy heart; that is, the word of faith which we preach." (Deuteronomy 30:14) By this doctrine, therefore, we are justified; not by the bare and simple doctrine, but inasmuch as it exhibits the benefit of the death of Christ, by which atonement is made for our sins, and we are reconciled to God. (Romans 5:10.) For, if we embrace this benefit by faith, we are reckoned righteous before God. For he shall bear their iniquities. The Prophet explains his meaning by pointing out what this doctrine contains; for these two clauses agree well: "he shall justify by his doctrine," or "by the knowledge of him," inasmuch as "he shall bear their iniquities." Having been once made a sacrifice for us, he now invites us by the doctrine of the Gospel, to receive the fruit of his death; and thus the death of Christ is the substance of the doctrine, in order that he may justify us. To this saying of the Prophet Paul fully subscribes; for, after having taught that "Christ was an expiatory sacrifice for us, that we might be made the righteousness of God in him," he at the same time adds, "We are ambassadors for Christ, and beseech you, be ye reconciled to God." (2 Corinthians 5:20, 21) My righteous servant. He shows that Christ justifies us, not only as he is God, but also as he is man; for in our flesh he procured righteousness for us. He does not say, "The Son," but "My servant," that we may not only view him as God, but may contemplate his human nature, in which he performed that obedience by which we are acquitted before God. The foundation of our salvation is this, that he offered himself as a sacrifice; and, in like manner, he himself declares, "For their sakes I sanctify myself, that they also may be holy." (John 17:19) 12. Therefore will I divide to him a portion. Isaiah again declares what will be the result of the death of Christ. It was necessary that he should add this doctrine as to the victory which Christ obtained by his death; for what was formerly stated, that by his death we are reconciled to the Father, would not have sufficiently confirmed our hearts. Here he borrows a comparison from the ordinary form of a triumphal procession held by those who, after having obtained a signal victory, are commonly received and adorned with great pomp and splendor. Thus also Christ, as a valiant and illustrious general, triumphed over the enemies whom he had vanquished. And he shall divide the spoil with the strong. This statement is the same as the preceding, and it is a customary repetition among Hebrew writers. Those whom he formerly called "great" he now calls mighty or "strong." Those who translate rvym (rabbim) by the word "many," [58] torture, in my opinion, the Prophet's meaning. In these two clauses there is only this difference, that in the former God testifies what he gave to Christ, and in the latter he adds that Christ enjoys that benefit, he enjoys it not on his own account, but on ours; [59] for the fruit of this victory comes to us. For us Christ subdued death, the world, and the devil. In a word, the Prophet here applauds the victory which followed the death of Christ; for "although he was crucified through the weakness of the flesh, yet by the power of the Spirit" he rose from the dead, and triumphed over his enemies. (2 Corinthians 13:4) Such is the import of the metaphor of "Spoil," which the Prophet used; for "he ascended on high, that he might lead captivity captive and give gifts to men." (Psalm 68:18; Ephesians 4:8) For he poured out his soul to death. He now adds that Christ's humiliation was the beginning of this supreme dominion; as Paul also declares that Christ, "after having blotted out the handwriting which was opposed to us, triumphed on the cross." (Colossians 2:14) So far, then, is the shame of the death which Christ died from making any diminution of his glory, that it is the reason why God the Father exalted him to the highest honor. And was ranked with transgressors. He describes also the kind of death; as Paul, when he magnifies "the obedience" of Christ, and says that "he abased himself even to death," likewise adds, that it was no ordinary death, but the death "of the cross," that is, accursed and shameful. (Philippians 2:8) So in this passage Isaiah, in order to express deeper shame, says that he was ranked among malefactors. But the deeper the shame before men, the greater was the glory of his resurrection by which it was followed. Mark quotes this passage, when he relates that Christ was crucified between two robbers; for at that time the prediction was most fully accomplished. (Mark 15:28) But the Prophet spoke in general terms, in order to show that Christ did not die an ordinary death. For the purpose of disgracing him the more, those two robbers were added; that Christ, as the most wicked of all, might be placed in the midst of them. This passage is, therefore, most appropriately quoted by Mark as relating to that circumstance. He bore the sin of many. This is added by way of correction, that, when we hear of the shame of Christ's death, we may not think that it was a blot on the character of Christ, and that our minds may not, by being prejudiced in that manner, be prevented from receiving the victory which he obtained for us, that is, the fruit of his death. He shows, therefore, that this was done in order that he might take our sins upon him; and his object is, that, whenever the death of Christ shall be mentioned, we may at the same time remember the atonement made for us. And this fruit swallows up all the shame of the death of Christ, that his majesty and glory may be more clearly seen than if we only beheld him sitting in heaven; for we have in him a striking and memorable proof of the love of God, when he is so insulted, degraded, and loaded with the utmost disgrace, in order that we, on whom had been pronounced a sentence of everlasting destruction, may enjoy along with him immortal glory. I have followed the ordinary interpretation, that "he bore the sin of many," though we might without impropriety consider the Hebrew word rvym (rabbim,) to denote "Great and Noble." And thus the contrast would be more complete, that Christ, while "he was ranked among transgressors," became surety for every one of the most excellent of the earth, and suffered in the room of those who hold the highest rank in the world. I leave this to the judgment of my readers. Yet I approve of the ordinary reading, that he alone bore the punishment of many, because on him was laid the guilt of the whole world. It is evident from other passages, and especially from the fifth chapter of the Epistle to the Romans, [60] that "many" sometimes denotes "all." And prayed for the transgressors. Because the ratification of the atonement, with which Christ has washed us by his death, implies that he pleaded with the Father on our behalf, it was proper that this should be added. For, as in the ancient Law the priest, who "never entered without blood," at the same time interceded for the people; so what was there shadowed out is fulfilled in Christ. (Exodus 30:10; Hebrews 9:7) First, he offered the sacrifice of his body, and shed his blood, that he might endure the punishment which was due to us; and secondly, in order that the atonement might take effect, he performed the office of an advocate, and interceded for all who embraced this sacrifice by faith; as is evident from that prayer which he left to us, written by the hand of John, "I pray not for these only, but for all who shall believe on me through their word." (John 17:20) If we then belong to their number, let us be fully persuaded that Christ hath suffered for us, that we may now enjoy the benefit of his death. He expressly mentions "transgressors," that we may know that we ought to betake ourselves with assured confidence to the cross of Christ, when we are horrorstruck by the dread of sin. Yea, for this reason he is held out as our intercessor and advocate; for without his intercession our sins would deter us from approaching to God. __________________________________________________________________ [50] "While most modern writers detach the three preceding verses and prefix them to this chapter, Hitzig goes to the opposite extreme of saying that the writer here begins afresh, without any visible connection with the previous context. Ewald more reasonably makes this a direct continuation, but observes a change of tone, from that of joyous confidence to that of penitent confession, on the part of the believing Jews, in reference to their former incredulity." Alexander. [51] "Au pere celeste." "To the heavenly Father." [52] "Je ne voy point de raison pourquoy OEcolampade a traduit, II a expose ses hants lieux au riche." "I see no reason why OEcolampadius translated it, He laid open his high places to the rich man.'" [53] "l(gnal), for l 'sr (gnal asher), is properly a causative particle, equivalent to for that' or because;' but most interpreters regard it as equivalent to although,' which is more agreeable to our idiom in this connection. Knobel observes, with great naivete, that the reference of this verse to the burial of Christ has found its way into the exposition of the passage in connection with its general application to that subject; to which we may add, that it can only find its way out in connection with a wish to get rid of that unwelcome application. At the same time it must be observed, that even if syr (gnashir) be taken in the sense of wicked,' although we lose the striking allusion to the burial of Christ in the sepulcher of Joseph, the verse is still applicable to his burial, as the last clause then means, like the first, that they appointed him his grave with malefactors." Alexander [54] 'sm (asham) primarily signifies a trespass or offense, and secondarily a trespassoffering. In the law of Moses it is technically used to designate a certain kind of sacrifice, nearly allied to the ht't (hattath) or sinoffering, and yet very carefully distinguished from it, although etymologists have never yet been able to determine the precise distinction, and a learned modern Rabbi, Samuel Luzzatto, expresses his conviction that they differed only in the mode of offering the blood. The word is here used not with spedfie reference to this kind of oblation, but as a generic term for expiatory sacrifice. The use of analogous expressions in the New Testament will be dear, from a comparison of Romans 3:25; 8:3; 2 Corinthians 5:21; 1 John 2:2; 4:10; Hebrews 9:14 In the case last quoted, as in that before us, Christ is represented as offering himself to God." Alexander [55] In both of the passages quoted by our author, the word is not 'sm (asham) but ht't (hattath), which, as appears from the preceding note, is closely analogous. Ed [56] This Latin word, which bore the primary meaning of "an atonement for a transgression," and the secondary meaning of "any wickedness that requires expiation," is strikingly analogous to the Hebrew word in question, though the transference of the senses is exactly opposite. "Distulit in seram commissa piacula mortem, Virg. id est, Piacula commissa propter quae expiatio debetur." Serv. "Piaculum committere" means literally to "commit a sacrifice," that is, "to commit a crime for which a sacrifice is required." Ed. [57] "Mais ils n'ont jamais peu faire un seul hornroe juste." "But they never could make one man righteous." [58] "Ceux qui traduisent, Je luy distribueray portion avec plusieurs." "Those who translate, I will divide to him a portion with many." [59] "Non point pour soy, mais pour nous." "Not for himself, but for us." [60] Romans 5:12,18. fj. __________________________________________________________________ __________________________________________________________________ CHAPTER 54. __________________________________________________________________ Isaiah 54:1-17 1. Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD. 1. Exulta, sterilis, quae non pariebas; exulta et jubila, quae non parturiebas; quoniam plures filii viduae quam filii conjugatae, dicit Iehova. 2. Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; 2. Dilata locum tabernaculorum tuorum, et cortinas tentoriorum tuorum extendant: ne parcas. Produc funes tuos, et clavos tuos consolida. 3. For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. 3. Quia ad dextram et sinistram multiplicaberis: et semen tuum Gentes possidebit; et urbes desolatas inhabitabunt. 4. Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. 4. Ne timeas, quia non pudifies; et ne erubescas, quia non afficieris ignominia; imo pudoris adolescentiae tuae oblivisceris; et opprobrii viduitatis tuae non recordaberis amplius. 5. For thy Maker is thine husband; The LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. 5. Quid maritus tuus, fictor tuus, cui nomen Iehova exercituum; et redemptor tuus Sanctus Israel, Deus universae terrae vocabitur. 6. For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 6. Quoniam sicut mulierem relictam et destitutam spiritu vocavit to Iehova; et uxorem adolescentiae, quae repudiata fueras, dicit Deus tuus. 7. For a small moment have I forsaken thee; but with great mercies will I gather thee. 7. Ad exiguum momentum reliqui to, et in misericordiis magnis colligam to. 8. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. 8. In momento irae abscondi faciem meam paulisper a to; at clementia sempiterna misertus sum tui, dicit redemptor tuus Iehova. 9. For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. 9. Quoniam aquae (vel, sicut dies) Noe, hoc mihi; quandoquidem juravi non fore ut amplius transirent aquae Noe super terram; ita juravi non fore ut tibi irascar vel increpem to. 10. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee. 10. Nam montes quidem movebuntur, et colles nutabunt; misericordia autem mea non recedet a to, nec foedus pacis meae vacillabit, dicit miserator tuus Iehova. 11. O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. 11. Paupercula tempestate jactata, consolatione destituta; ecee ego struam super carbunculum lapides tuos, et fundabo to in sapphiris. 12. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. 12. Et ponam e margaritis fenestras tuas, et portas tuas ex lapide rutilante, et omnes fines tuos ex lapide pretioso. 13. And all thy children shall be taught of the LORD; and great shall be the peace of thy children. 13. Nam omnes filii tui docti ab Iehova, et multa pax filiis tuis. 14. In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee. 14. In justitia praeparaberis, longe aberis ab oppressione, quia non timebis eam; et a pavore, quia non appropinquabit tibi. 15. Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake. 15. Et conveniens conveniet contra to absque me; qui convenerit in to, contra to cadet. 16. Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. 16. Ecce ego creavi fabrum, sufflantem in igne prunas, et proferentem instrumentum ad opus suum. Ego, inquam, creavi vastatorem ad perdendum. 17. No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD. 17. Omne instrumenturn quod formaturn est contra to non habebit successum; et omnem linguam quae in to surrexerit in judicium tu damnabis. Haec haereditas servorum Iehova, et justitia eorum a me, dicit Iehova. 1. Shout. After having spoken of the death of Christ, he passes on with good reason to the Church; that we may feel mere deeply in ourselves what is the value and efficacy of his death. We cannot behold it in Christ, if he be viewed by himself; and therefore we must come to his body, which is the Church; because Christ suffered for the Church, and not for himself. And this is the order in our Confession of Faith [61] for, after having professed that we believe in Christ, who suffered and was crucified for us, we add that we believe in the Church, [62] which flowed, as it were, from his side. Accordingly, after having discoursed concerning the death and resurrection and triumph of Christ, he properly comes down to the Church, which ought never to be separated from her Head, that each individual believer may learn by his own experience that Christ has not suffered in vain. And if he had not mentioned this doctrine, believers could not have so well strengthened their hearts by the hope of restoring the Church. This congratulation plainly shows that, when Christ shall come forth as a conqueror over death, he will not merely conquer for himself as an individual, but will, at the same time, breathe life into his body. Thou barren, that didst not bear. He calls the Church "barren," because no offspring could be expected from her, so long as she groaned under wretched bondage; for if any one had judged of her from her outward condition, he would have concluded that she was very near destruction. And even apart from her external wretchedness, there was nothing pure within; everything was corrupted and defiled by superstitions; for they had degenerated into the idolatrous rites of the Gentiles. The children of the widow. He calls the Church not merely "Barren," but a "Widow," though either of them might have taken away the hope of having offspring; but when these two are combined, what else can be looked for than wretched destruction? But against such accumulated distress he bids her be of good courage, because she shall have more children than the married woman. This passage may be explained in two ways; either as a comparison of the Church with the Gentiles, who flourished like "a married woman," or as a comparison with that condition in which the Church was before the captivity. Both senses will be perfectly admissible, but I prefer to adopt the more simple view; for I do not think that it is a comparison between two conditions of the Church, but that it is an ordinary form of expression which the Prophet employs in order to denote that this extraordinary fertility of the Church will be at variance with what usually takes place, so that men may not judge of her condition by the ordinary course of nature; because the work of God will be extraordinary and wonderful. And yet I acknowledge that she was at that time in widowhood; for God had long before sent to her by his servants a bill of divorcement, and had actually divorced that nation, by driving it into banishment. But the Prophet declares that this punishment will be temporary, as we shall immediately see more clearly. 2. Widen the place of thy tabernacles. He continues his argument under other metaphors, and promises that the Lord will not only restore his Church, but will bestow upon her a condition far more excellent. They who think that the Church is compared in this passage to a synagogue are, in my opinion, mistaken, and only succeed in increasing the obstinacy of the Jews, who perceive that the Prophet's meaning is tortured. I do indeed acknowledge that these things relate to the kingdom of Christ, and that they were at length fulfilled as soon as the Gospel began to be preached; but it does not therefore follow that the Prophet did not, at the same time, keep his eye upon that period which preceded the coming of Christ. This prophecy began to be fulfilled under Cyrus, who gave the people liberty to return, and afterwards extended to Christ, in whom it has its full accomplishment. The Church therefore conceived, when the people returned to their native country; for the body of the people was gathered together from which Christ should proceed, in order that the pure worship of God and true religion might again be revived. Hitherto, indeed, this fertility was not visible; for the conception was concealed, as it were, in the mother's womb, and no outward appearance of it could be seen; but afterwards the people were increased, and after the birth the Church grew from infancy to manhood, till the Gospel was preached. This was the actual youth of the Church; and next follows the age of manhood, down to Christ's last coming, when all things shall be fully accomplished. All these things must be taken together, if we wish to learn the Prophet's real meaning. In this way Zechariah 2:5 Malachi 4: 2 and Haggai encouraged the people by the hope of their future condition, when they saw that little progress was made in building the temple; for they promised that "the glory of the latter temple should be greater than the glory of the former." (Haggai 2:9) This was not at all visible, and therefore they extended those promises till Christ; and by hope and confidence in him the people must have been encouraged to build the temple. Consequently, this consolation was common to the Jews who lived under the Law, and to us who see more clearly in Christ this restoration of the Church. The curtains of thy tents. The metaphor is borrowed from tabernacles, which were extensively used in that country. The Church is compared to them, because it has no solid building in the world; for it appears to be wandering and unsettled, in consequence of being necessarily moved from one place to another on account of various changes. But still I am fully persuaded that the Prophet had in his eye that former deliverance (as we have stated to have been customary with the prophets) when, being led through the wilderness, they dwelt in tents for forty years; for which reason they kept a public festival every year by the command of God. (Leviticus 23:3943) It will be objected that the building which is erected by the ministers of the Word is so solid that it ought not to be compared to "tabernacles." But I reply, this metaphor of "tabernacles" relates rather to the outward aspect of the Church than to its spiritual and (what, may be called) its internal condition; for the actual building of the Church is nothing else than the kingdom of God, which is not fading or similar to tents. Yet the Church does not cease to be conveyed from one place to another; for it has no stable or permanent habitation. In short, its solid firmness is such that it surpasses the best fortified citadels; for, relying on the invincible power of God, it scorns all danger. On the other hand, it resembles "tents," because earthly wealth, forces, and strength are not its support. 3. Because thou shalt be multiplied. Now follows the reason why he commanded the cords to be lengthened for enlarging the tents. It is, that a moderate space would not contain a numerous people, whom the Lord will gather into one from every quarter. Now, because Judea was hideous on account of its ruins and desolation, he says that the forsaken cities shall be inhabited. 4. Fear not, for thou shalt not be ashamed. Here, as formerly, he strengthens the hearts of believers, and addresses the whole Church; for the calamity was universal, and the Church appeared to be totally ruined. He bids her be of good cheer, and next assigns the reason; that the issue of her troubles will be such that she "shall not be ashamed;" as if he had said, "Although for a time thou art wretched, yet thy affairs shall be prosperous;" and as it is elsewhere said, "They who hope in the Lord shall not be ashamed." (Psalm 25:3) Blush not; that is, "cherish good hope, and be confident." Those men "blush" who are ashamed, and who, being disappointed of their hope, suffer their hearts to be cast down. He next assigns the same reason, "for thou shalt not be exposed to shame." I consider that here, as formerly, ky (ki) signifies for; and therefore the same sentence is twice repeated under a variety of expressions, except that the former clause may relate to the disposition of the heart, and the latter to the external cause. But the more simple meaning of both clauses is, that it is a promise of success and prosperity, as if he had said that the calamity shall be brought to an end. Yea, thou shalt forget the shame of thy youth. This is a confirmation of the former clause. He means the calamities which befell the Church while she was still young, and the remembrance of which will be wholly obliterated by the prosperity which she shall afterwards enjoy. We mentioned a little before, that widowhood is a term used in regard to her, because God had forsaken, and, so to speak, had divorced her. 5. For thy Maker is thy husband. He assigns the reason why she will forget all the distresses and calamities which she formerly endured. It is because God will again receive her into favor; for captivity might be said to be a kind of divorce, as we formerly saw. (Isaiah 1:1) He now says, "He who created thee shall be thy husband;" for such is the import of the words. He calls himself the "Maker" of his Church, not only because he created the Church as he created other men, but because he condescended to adopt her as his heritage; and this privilege may be regarded as a new life. Although the Jews fell from their dignity, as men are speedily led to revolt, [63] if they are not renewed by the Spirit of strength, yet their spiritual creation was not wholly extinguished, for the remembrance of the covenant remained, and hence also God created them anew. Whose name is Jehovah of hosts. This refers to his power, that we may be permitted to glory in it., seeing that we are his children; for the greater the power of God, and the more honorable his name, so much the greater is our boasting, so long as we are his children and do not boast of an empty title. Now, the Prophet magnifies this kindness of God, that he condescends to have us instead of a wife, that we may be able to glory in his power and strength. Thy Redeemer. He calls himself the "Redeemer," in order that he may more fully confirm the people in that hope; that, although the former deliverance appeared to be cancelled, because the people were again led into captivity, yet they shall be restored in such a manner as to know that the grace of God is not without effect. Shall be called. The verb, yqr' (yikkare) "shall be called," may refer either to the name "Redeemer," or to the name "Holy One," or to both I willingly connect both together in this manner, "The Holy One of Israel shall be called thy Redeemer, and the God of the whole earth." [64] He employs the expression, the whole earth, because the name of God had formerly been, in some respects, confined to Judea, but, by the preaching of the Gospel, the Gentiles have been called to the same hope of salvation. (Psalm 76:2) The Lord is "the God of the Gentiles" (Romans 3:29) as well as "of the Jews;" for the Gentiles, though formerly "far off," (Ephesians 2:13,) have been united to the Jews under his government. 6. For as a woman forsaken. He meets a doubt which might arise in the minds of believers amidst so distressing a calamity. It seemed as if the Lord had rejected them, so that they had nothing to look for but destruction. The Prophet therefore reminds them that they ought not to despair, because they have been thus forsaken; for God, according to his mercy, is ready to be reconciled, and is even willing to raise them from the dead. [65] And a wife of youth. He employs this expression in order that, by this metaphor, he may more fully confirm their hearts in that hope; for the hearts of young husbands are more easily reconciled than the hearts of older husbands, being attracted, and, as it were, driven forward by youthful age and tender love. In like manner, he shows that God will be easily reconciled. "True, thou wast divorced; but the divorce shall not be of long duration. The Lord will show himself ready to be reconciled, and will even, of his own accord, be the first to invite thee to reconciliation." [66] 7. For a little moment I forsook thee. The Prophet explains more fully the former statement, and shows what will be the nature of this divorce, namely, that she shall be speedily restored to her former condition. He magnifies the mercy of God, and extenuates the sorrow by which the hearts of believers might be oppressed. It was not enough for believers to expect some revival, if they were not convinced that God's wrath would be of short duration. We quickly lose courage and faint, if the Lord be not nigh, and if he do not quickly stretch out his hand to us. For this reason Isaiah, after having spoken of restoring the Church, adds that this divorce shall last but "for a moment," but that his mercy shall be everlasting When he says that he forsook his people, it is a sort of admission of the fact. [67] We are adopted by God in such a manner that we cannot be rejected by him on account of the treachery of men; for he is faithful, so that he will not cast off or abandon his people. What the Prophet says in this passage must therefore refer to our feelings and to outward appearance, because we seem to be rejected by God when we do not perceive his presence and protection. And it is necessary that we should thus feel God's wrath, even as a wife divorced by her husband deplores her condition, that we may know that we are justly chastised. But we must also perceive his mercy; and because it is infinite and eternal, we shall find that all afflictions in comparison of it are light and momentary. Whenever, therefore, we are pressed by adversity, we ought to betake ourselves to this consolation. At the same time it ought to be observed, that what was said was actually true as to the whole body of the people, who had been divorced on account of their wickedness; and although God did not receive all of them indiscriminately into favor with him, but only the elect remnant, yet there is nothing absurd or improper in addressing his discourse as if it had been to the same persons. [68] 8. In a moment of wrath. He again repeats and enforces this statement, in order to impress it more deeply on the hearts of believers, that they may not be at all discouraged by adversity, and with good reason; for, amidst that frightful darkness, it was not easy for the captives to behold God's smiling face. And although the literal sense in which the "wrath" is here said to last but for "a moment" [69] be, that God in due time brought back the captives to their native country, yet we draw from it a general doctrine, that the afflictions of the Church are always momentary, when we raise our eyes to its eternal happiness. We ought to remember what Paul has taught us, (2 Corinthians 4:17) that all the afflictions of believers are light and easy to be endured, and are justly considered to be momentary, while they look at the "eternal weight of glory;" for if we do not attend to this comparison, every day will seem to us like a year. There would be no propriety in comparing the seventy years of the captivity of the Jews to "a moment," if it were not contrasted with the uninterrupted progress of the grace of God. 9. For the waters of Noah, or, As the days of Noah. There are two readings of this passage; for if we read it ky my (ki me), ky (ki) must be translated for; and if we read it kymy, (kime,) k (caph) must be translated As, and ymy (yeme) must be translated Days. [70] As to the general meaning, it makes little difference; and therefore we ought chiefly to consider what the Prophet meant, for commentators do not appear to me to have caught his meaning. They explain it generally, that the Lord promised to: Noah by an oath, that there would never be a deluge, and that this oath would perpetually remain in force. (Genesis 9:10) But for this, the good man might have trembled, and, at the approach of rain, might have dreaded a similar calamity, if the Lord had not sworn that this should never again happen. In like manner, when afflictions are at hand, we might dread that we should be ruined, if the Lord did not promise that the Church would be safe. But I think that this ought to be limited to the period of the Babylonish captivity. He compares that captivity to a deluge, which destroyed the face of the earth; for it appeared as if the Church was utterly ruined. The people had almost entirely passed over to another nation, and had no kingdom and no civil government of their own; they underwent very hard bondage, and thought that their name was wholly extinguished. And at that time was actually fulfilled what the Prophet formerly declared, "If the Lord had not left to us a seed, we should have been like Sodom and Gomorrah." (Isaiah 1:9) Justly, therefore, does he compare that calamity to "the waters of Noah," that is, to the deluge; and on this account I rather agree with those who read ky my (ki me) that is, "For the waters;" for I consider that reading to rest on better evidence than the other, and it is generally adopted by Jewish writers. This is to me. I think that we ought carefully to inquire into the meaning of these words, which are slightly passed over by commentators. He means that this calamity will resemble the deluge; so that, as he was satisfied with a single deluge, and would never again send another, so he is satisfied with this one destruction, so to speak, of the Church, and will never again permit the face of it to be destroyed. Such is therefore the manner in which I think that we ought to explain this passage and apply the metaphor, that the desolation of Judea will be to God like the deluge which happened in "the days of Noah;" for as he swore at that time that he would never afterwards inflict such punishment on the crimes which stripped the earth of its inhabitants, so he will not again destroy the Church, as he did in the Babylonish captivity. And indeed, whatever might be any confused state of affairs that afterwards followed, still the Church retained some name, and preserved some form, until, at the manifestation of Christ in the flesh, the seed of the Gospel was everywhere scattered, that it might bring sons to God out of all nations. In a word, the Lord promises that henceforth he will restrain his wrath, and will not punish his people with so great severity. It will be objected, that since that time the Church sustained very grievous calamities; from which it might be concluded, either that this oath failed of its accomplishment, or that this is not the Prophet's meaning. I reply, the Church did not sustain so grievous a calamity as to have its face altogether destroyed, which happened when the people were carried away into Babylon. For although Antiochus and other tyrants brought upon it dreadful calamities, although afterwards there also happened those apostasies which Paul foretold, (2 Thessalonians 2:3; 1 Timothy 4:1,) and everything was defiled by innumerable superstitions, so that the Christian name was nearly buried; yet still there remained some form of a Church, however disfigured, and the building was not in so ruinous a condition that there did not exist some remnants of Christianity above the deluge, so that this oath was in full force. That I will not be wroth with thee. This must not be taken in an absolute, but in a comparative sense. He contrasts this clause with the preceding; for he promises that he will never chastise his people so severely as not to mitigate the severity of the punishment. Although therefore tyrants indulge in wanton and unbridled rage, and Satan employ his utmost efforts in attacking the Church, and the Lord give him a loose rein, in order to punish our ingratitude, yet he will never suffer the Church to be ruined. 10. For the mountains shall indeed be moved. He confirms the former statement, and declares that sooner shall the whole world be turned upside down, than his mercy shall fail. It would be idle to put the question here, how "the mountains shall be moved, or the hills shall shake;" for the comparison is drawn from those things which appear to be strongest and most deeply rooted, in order to show that the foundation of the Church is far more durable. "Mountains" are very strong, and earthquakes do not so frequently take place in them as in plains; and therefore the Lord declares that, although that vast and huge mass of "mountains be moved," or the heavens fall, yet his covenant shall endure, and his mercy towards the Church shall not fail. In this sense it is said in the Psalm, "The Lord shall reign, the world shall be established." (Psalm 93:1) In another passage it is even said, "Though the heavens pass away, the Church of God shall remain unshaken." (Psalm 102:26, 28) My mercy. In the word "mercy," it ought to be remarked what is the nature of the foundation of the covenant; for we can have no friendship with God: unless he have mercy upon us, and receive us by free grace. [71] The covenant of my peace. He calls it "the covenant of peace," because the Lord offers to us all that belongs to perfect happiness; as the Hebrew writers also, under the word "peace," include all posterity. Since therefore this covenant contains solid and perfect happiness, it follows that all who are excluded from it are miserable. Saith Jehovah, who hath compassion on thee. By saying that it is he "who hath compassion" on her, he again confirms what was formerly said, that he will be reconciled in no other way, and for no other reason, than because he is compassionate and ready to pardon. 11. Thou wretched. He continues the same subject, and promises not only that the Church shall be restored to her ancient splendor, but that God will cause her to be adorned with attire of greater magnificence, as if it had been wholly composed of precious stones. All this was expressed by Haggai in a single word, when he said, "The glory of the latter temple shall be greater than the glory of the former." (Haggai 2:10) As to the names of the jewels [72] which are here described by the Prophet, and about which even the Hebrew writers are not agreed, we need not give ourselves much trouble, provided we understand the meaning of the passage. This earnest address is exceedingly well fitted for soothing the grief of believers; for it represents the Church, which was ready to be drowned, as being now rescued by him from shipwreck. Whenever therefore we shall see her violently shaken by tempests, and weighed down by a load of distresses, and deprived of all consolation, let us remember that these are the very circumstances which induce God to give assistance. 12. And I will lay thy windows with pearls. By these metaphors he shows that the condition of the Church, as has been formerly said, will be far better than at any former period. The Church is compared to a building, which is customary in every part of Scripture. (Jeremiah 24:6; Matthew 16:18.) For this reason he now draws a picture of a costly and magnificent structure. But it ought to be remarked, that the Prophet represents God as the architect of this building; for this work ought to be entirely ascribed to him alone. But it may be asked what the Prophet means by "carbuncles, sapphires, pearls," and other kinds of jewels; for by a similar metaphor Paul meant doctrine. "As a wise architect," says he, "I have laid the foundation." And again, "If any man build on this foundation, gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest." (1 Corinthians 3:10-13) Whether or not this be the Prophet's meaning, will appear from the following verse. 13. For all thy children. I consider that the copulative v (vau,) "and," here, as in many other passages, denotes for; and hence we may easily conclude that Isaiah spoke not of doctrine, but of men, of which the spiritual building of the Church is reared. It is by doctrine, indeed, that the Church is built; but, the building of it is effected by assembling men together, and reducing them to a state of obedience to God. The difference then between Paul and Isaiah is this, that Paul makes those "precious stones" relate to doctrine, and Isaiah makes them relate to the gifts of the Holy Spirit, which are bestowed on men, in order that the Church may be built of them. It is proper to observe the diversity of gifts with which the Lord adorns his Church; for all are not "emeralds," and all are not "carbuncles," but the Lord assigns to every one his rank according' to his own pleasure. (Ephesians 4:11) Taught by Jehovah. It deserves attention, that all that belongs to the ornament of the Church, proceeds from no other source than from the grace of God; for if we are "carbuncles" and "sapphires" in consequence of our being taught by the Lord, it follows that this does not proceed from nature. Now there are two ways in which the Lord teaches us; by external preaching, and by the secret revelation of the Holy Spirit. What kind of teaching the Prophet means is explained by Christ, when he quotes this passage; and therefore we ought not to seek a better interpreter. "It is written in the prophets," says he, "All shall be taught by God. Every man who hath heard and learned from the Father cometh to me." (John 6:45) If this passage were to be understood as relating to external preaching, the conclusion which Christ draws from it would not be well founded; for it does not follow, "The Gospel is preached, and therefore all believe." Many oppose, others openly scorn, and others are hypocrites. Those only "who have been foreordained to life" (Acts 13:48) are sincerely teachable, and are entitled to be ranked among the disciples. The Gospel is preached indiscriminately to the elect and the reprobate; but the elect alone come to Christ, because they have been "taught by God," and therefore to them the Prophet undoubtedly refers. This makes it evident in what way we become living and precious stones for building the temple of God. It is when the Lord has formed and polished us by his Spirit, and has added to the external preaching of the word the internal efficacy of the Spirit. Hence we learn how great is the depravity of the human mind, which cannot be bent and formed anew, unless the Lord move it by the power and efficacy of his Spirit. Isaiah has connected both modes of teaching, the internal and the external; for he gives the appellation of "children of the Church" to those who are "taught by the Lord." If they are her children, they must then have been conceived in her womb and nourished by her, first "with milk, and next with solid food," as Paul says, (1 Corinthians 3:2) till they "grow up and arrive at manhood." (Ephesians 4:13) Thus the external administration of the word is necessary if we wish to be disciples; and this shows the extreme madness of fanatics, who abuse this passage for the purpose of overturning the preaching of the word and the ministry which the Church enjoys; for they cannot be "the children" of the Church, if they do not allow themselves to be educated in her. In vain will they boast of secret revelations; for the Spirit does not teach any but those who submit to the ministry of the Church, and consequently they are the disciples of the devil, and not of God, who reject the order which he has appointed; for we see that these two things, "Children of the Church" and "Taught by God," are united in such a manner that they cannot be God's disciples who refuse to be taught in the Church. They ought likewise to be properly distinguished, as Isaiah also distinguishes them, that we may not apply to men what ought to be ascribed to the efficacy of the Spirit; but at the same time they ought to be joined together, so that we may know that in this matter God chooses to employ the agency of men. Besides, we are taught by this passage that the calling of God is efficacious in the elect. Augustine examines this passage judiciously, and applies it skillfully against the Pelagians, who extolled man's freewill in opposition to the grace of God. They appeared, indeed, to ascribe something to the grace of God, but in such a manner that, when they brought it forward, they gave to it an inferior place to man's freewill; just as the Papists do, who assert that any person can either receive or reject it. "But" (says Augustine) "all shall be taught by God. Now, God's disciples are efficaciously taught, and follow his calling." He likewise adds that passage of John's Gospel which we have quoted. This shows clearly that it is not from free choice made by man, and which is capable of being bent in either direction, that it proceeds. From these words it ought also to be observed how highly the Lord values his doctrine, by means of which he admits us into his building, so that we become "pearls, sapphires, and carbuncles;" for they who wish to build the Church by rejecting the doctrine of the word, build a hog's sty, and not the Church of God. We see also what opinion we ought to form about implicit faith, about which the Papists yelp, who wish men to become fools, that they may suffer themselves to be imposed upon; for, since we must be taught by God, it is not reasonable that we should resemble beasts. It may be asked, were not the prophets also, and the patriarchs, and other believers under the Law, taught by God? They undoubtedly were; but here the Prophet spoke by comparison, because there is a more abundant revelation in Christ, and the Lord hath spoken so plainly as to give a public manifestation that he is the teacher of the Church, and also to gain many disciples. This passage agrees with one in the Prophet Jeremiah. "Every one shall not teach his neighbor, nor a man his brother; for all shall know me from the least even to the greatest, saith Jehovah." (Jeremiah 31:34) Accordingly, if in ancient times it was necessary that all the children of God should be disciples of the Holy Spirit, much more in the present day, seeing that this prediction relates strictly to the kingdom of Christ. And great peace. By the word "peace" he denotes happiness, that is, all prosperity. And hence we may infer what is the true happiness of men. It is, when God enlightens our understandings, so that we embrace the salvation which has been revealed to us in Christ; for, so long as we are destitute of that knowledge, we are at the greatest possible distance from happiness; because even God's blessings, till they are sanctified by faith, become a curse to us. 14. In righteousness. He means that God will be the maker and architect of his Church. I am aware that there are some who explain it differently, and who think that "righteousness" means "goodworks." And indeed that exposition has some plausibility, arising from the Prophet having spoken about doctrine; for we are taught for this very purpose, that we may lead a pious and holy life. But the Prophet's meaning was different, namely, that the Church shall be restored under God's guidance, who wishes to be its guardian and defender, he contrasts "righteousness" with the violence and oppression by which the Church has been thrown down, or, at least, he expresses "stability," as if he had said that it shall not be a frail building, or one that might impose on men for a short time by mere deceitfulness of appearance; because God will sincerely defend his work, and, being "righteous," will not only restore it completely, but will afterwards preserve it in safety for a long period. Thus, although men are leagued in every way for the destruction of the Church, they will gain nothing; for the Lord guards her by his "righteousness." We have formerly [73] seen this form of expression; and on this account I think that the interpretation which I have given is more simple, though some may think that another interpretation is more plausible. 15. Behold, he who assembleth shall assemble. The general import is, that, although many rise up for the purpose of overwhelming the Church, yet all their efforts and attacks shall fail; and he appears to promise God's assistance not only against external foes, but against foes that are domestic and internal. Many "assemble" in the bosom of the Church, as if they wished to join themselves to her, but afterwards carry on internal war. These words are commonly translated, "By gathering he shall gather himself against thee," and are generally understood to relate to all the enemies of the Church of every kind. That interpretation is most generally approved; nor do I object to it, provided that it be acknowledged to include the fraud, and ambush, and treachery by which the Church is attacked. Yet I have no doubt that here the meaning is the same as in Psalm 2:1, namely, the conspiracies and insurrections of the Gentiles against Christ and the Church of God; for not a single nation only, but various nations rise up against, her. It is probable, however, that here he expressly joins together domestic foes and those who from without had penetrated even into her bosom; for he says, In thee, Against thee, that is, "They shall attack thee within, in the midst of thee." In a word, he shows that the Church will not enjoy such peace as not to be attacked by many adversaries. But it may be thought that these statements are contradictory; for he formerly said that she would be far from terror and oppression, and now he says that there shall be conspiracies within her bosom. I reply, the Prophet instantly added this, that believers might not promise to themselves a state of peace in the world, as if they had no annoyance to suffer from wicked men and hypocrites. The defense of the Church against oppression and slander shall be of such a kind as not to preserve her from carrying on uninterrupted war with enemies; for Satan will raise up against her every day new attacks, so that she can never be at rest. These words may therefore be regarded as a correction of the preceding statement, in order that believers may always carry their weapons of war, and may not promise to themselves repose. Without me. A promise is added, that the Lord will nevertheless preserve them in the midst of dangers. Without God signifies "in vain" or "unsuccessfully;" for he means that the attacks of wicked men, though they do their utmost [74] shall utterly fail. They rush forward with blind fury, but it is the Lord's hand alone that gives prosperity. He alludes to what was formerly said, (Isaiah 41:25) that the Babylonians should come, under God's guidance, to destroy Judea. At that time the people were ruined, because they had God for their enemy; but now, because "without God," that is, without his guidance, the enemies shall attack her, they shall be ashamed and turn back. This is more fully expressed by what immediately follows -- He who shall assemble in thee shall fall against thee. That is, "All that he shall attempt against thee shall fall back on his own head. Though the whole world rise up against thee, it shall be crushed by its own weight." The phrase, in thee, deserves notice; for when the Lord drives our enemies to a distance, we are confident, but if they come near us, we fall into despair. Therefore he says, "Although they penetrate even into thy bowels, the Lord will destroy them, and will deliver thee." 16. Behold, I have created the workmen. The Lord shows how easily and readily he delivers his Church from the base attacks of wicked men; for they can do nothing but so far as the Lord permits them, though he makes use of them as instruments for chastising his people. Moreover, this may be appropriately viewed as referring both to the Babylonians and to other foes who afterwards distressed the elect people. If the former sense be preferred, God undertakes to prove that he can easily drive away those whom he led against them, and east down those whom he raised up. If it be supposed to refer to Antiochus and others of the same description, the meaning will not be very different; namely, that they too shall not be permitted to hurt them, because they cannot even move a finger but by God's direction. But it may be thought that the Prophet contradicts himself; for in the former verse he said, that wicked men attack the Church "without the Lord," and now he says that they fight under God as their leader, that under his guidance and direction they may waste and destroy. I reply, we must keep in view the contrast; namely, that the Lord had raised up the Babylonians to destroy the Church. We must observe the metaphor of the deluge, by which he denoted utter extermination; for at that time the Church might be said to have been drowned, and he made use of the Babylonians as his agents for that purpose. But he solemnly declares that henceforth he is resolved to restrain his anger, so as never to permit the Church to be destroyed by her enemies, though he chastise her by his own hand. The object at which the enemies of the Church aim, and which they labor with all their might to accomplish, is to ruin and destroy the Church; but the Lord restrains their attacks; for "without him," that is, without his command, they do nothing. Some explain the meaning to be, that. "the workman has been created for his work," that is, that he may effect his own destruction, and the waster, to destroy himself. But the former sense appears to me more simple. I have created the waster to destroy. When the Lord says that he "createth the waster," this does not refer merely to the nature with which men are born, but to the very act of "wasting." And yet we must not, on that account, lay blame on God, as if he were the author of the unjust cruelty which dwells in men alone; for God does not give assent to their wicked inclinations, but regulates their efforts by his secret providence, and employs them as the instruments of his anger. But on this subject we have treated in the exposition of other passages. 17. Every weapon. He again infers what has been already said, that wicked men, even though they exert themselves to the utmost, will gain nothing; for their attacks are guided and restrained by the secret, purpose of God. He makes use of the word "every," meaning by it that wicked men will have the means of attempting many and diversified methods for destroying the Church, but that their efforts shall be vain and fruitless, [75] for the Lord will restrain them. Heaven permits them, indeed, to a great extent, in order to try the patience of believers; but, when God thinks proper, he strips them of their strength and armor. And every tongue. After having spoken of the "weapons" with which wicked men attack the Church, he expressly mentions the "tongue;" because no other "weapon" is so deadly and destructive. Not only do they revile, and slander, and defame the servants of God, but, as far as lies in their power, they extinguish the truth of God, and alienate the hearts of men from it; which ought to distress us more than if life were taken from us a hundred times. Besides, good and upright men find slander to be more distressing, and to inflict more severe pain than any bodily stroke; and, therefore, there was good reason for mentioning this deadly "weapon." That shall rise up against thee in judgment. When he says that tongues "rise up in judgment," he means that wicked men are so daring and insolent, that they openly attack and annoy the children of God. He adds that this is done "in judgment;" because they hold out plausible pretexts, which give them the appearance of having a just cause. In like manner, the Papists, when they call us heretics, schismatics, and dogs, plead against us, as it were, "in judgment," and wish to be regarded as the defenders of catholic truth, though they maintain falsehood and idolatry. And yet so plausible are the pretexts by which their slanders are covered, that they produce very strong hatred against us among those who are ignorant of our cause. But although they assail us by arms, and by the "tongue," and by "weapons" of every kind, yet, relying on this prediction, let us hope that we shall be victorious; for victory is here promised to us, and, since we are certain of it, we ought to fight valiantly and with unshaken courage. This is the inheritance. He shows that the Lord has granted this to believers, as it were, by a right of "inheritance," so that they shall never be deprived of it; for, as no title is more certain than that of an heir, so he shows that there is nothing of which the Lord's servants ought to be more certain than of his constant guardianship and preservation, by which he defends them against all dangers. And their righteousness from me. "Righteousness" here denotes what is conveyed by us in the ordinary expression, (Leur droit,) "Their right." In a word, he means that the Lord will defend his people, so as to protect their innocence. Whenever, therefore, we are attacked and injured by men, let us learn to betake ourselves forthwith to the Lord; for, when we seek other assistance, the consequence is, that we are deprived of his guardianship and protection. __________________________________________________________________ [61] "En nos articles de foy." "In our articles of faith." [62] Our author evidently speaks of what is usually called "The Apostle's Creed." Ed. [63] "Comme les hommes sont incontinent destournez du droit chemin." "As men are quickly turned aside from the right path." [64] "Le Sainct d'Israel, qui est ton Redempteur, sera appele le Dieu de toute la terre, ou, Le Sainct d'Israel sera appele ton Redempteur et Dieu de toute la terre." "The Holy One of Israel, who is thy Redeemer, shall be called the God of the whole earth, or, The Holy one of Israel shall be called thy Redeemer, and God of the whole earth." [65] "Et mesmes vent redresser celuy qui est au sepulcher." "And even wishes to revive him who is in the grave." [66] "He compares the Hebrew nation to a wife of youth;' that is, to a wife whom he married in youth, (Proverbs 5:18; Malachi 2:14) towards whom he retained his former love. Compare Isaiah 62:4." Rosenmuller. "A wife of youth, not merely a young wife, but one married early." Alexander. [67] "C'est comme s'il accordoit qu'il fust ainsi." "It is as if he admitted that this was actually the case." [68] "En ce qu'il addresse sa parole a tous." "In addressing his discourse to all." [69] In explaining the words vstsph qtsph (beshetzeph ketzeph,) commentators differ, being uncertain as to the meaning of the word; stsph, (shetzeph.) Most commentators, on no other grounds, as Kimchi himself acknowledges, than the context of this passage, think that it denotes something little,' which some, concurring with the Chaldee interpreter, refer to a little time; but as this is afterwards expressed by the word rg, (regang,) others refer it to a small measure,' agreeing with the Septuagint, which translate it en Thumo mikro, for a short time,' compared with Zechariah 1:15. But A. Schultens, in his Animadversiones Philologicae on this passage, has justly remarked that there are good grounds for hesitation as to this received interpretation, because in none of the cognate languages can any trace of this meaning of the word; stsph (shetzeph) be found, nor even from the context is it very evident. By comparison with an Arabic root, he makes it signify In vehemence of wrath I hid,' etc. In great wrath' is the sense justly expressed by the Syriac version." Rosenmuller [70] my, (me,) "waters of," is the construct form of mym, (maim,) "waters;" and ymy, (yeme,) "days of," is the construct form of ymym, (yamim,) "days." Ed. "On peut lire ceci en deux sortes, assavoir comme nous l'avons traduit, Car ceci m'est comme les eaux de Noe, ou, Ceci m'est comme les jours de Noe." "This may be read in two ways, namely, as we have translated it, This is to me as the waters of Noah, or, This is to me as the days of Noah." [71] "S'il ne nous recoit gratuitement, en pardonnant nos offenses;" "Unless he receive us through free grace, by pardoning our offenses." [72] "These seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of the eastern nations; and to have never been intended to be strictly scrutinized, or minutely and particularly explained, as if they had each of them some precise moral or spiritual meaning." Lowth. [73] See Commentary on Isaiah, [5]Vol. 1, p. 488; [6]3, p. 411. [74] "Encore qu'ils facent du pis qu'ils pourrent." "Though they do the worst that they can." [75] "Mais tout s'evanouira comme fumee." "But all shall vanish away like smoke." __________________________________________________________________ __________________________________________________________________ CHAPTER 55. __________________________________________________________________ Isaiah 55:1-13 1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. 1. Heus sitientes omnes, venite ad aquas; et qui non habetis pecuniam, venite, emite, et comedite. Venite, inquam; emite absque pecunia, et absque ullo pretio vinum et lac. 2. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. 2. Quare expenditis pecuniam, non in panem? et laborem vestrum, non ad saturitatem? Audite audiendo me, et comedite bonum, et oblectet se pinguedine anima vestra. 3. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 3. Inclinate aurem vestram, et venite ad me; audite, et vivet anima vestra. Et percutiam vobiscum foedus deculi, misericordias Davidis fideles. 4. Behold, I have given him for a witness to the people, a leader and commander to the people. 4. Ecce testem populis dedi eum, ducem et praeceptorem populis. 5. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee. 5. Ecce gentem quam ignoras vocabis; et gens quae to non cognovit current ad to; propter Iehovam Deum tuum, et Sanctum Israel; quia glorificavit to. 6. Seek ye the LORD while he may be found, call ye upon him while he is near: 6. Quaerite Iehovam, dum invenitur; invocate eum, dum prope est. 7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. 7. Derelinquat impius viam suam, et vir iniquus cogitationes suas; revertatur ad Iehovam, et miserebitur ejus; ad Deum nostrum, quia multus est ad remittendum. 8. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 8. Neque enim cogitationes meae cogitationes vestrae, neque viae vestrae viae meae, dicit Iehova. 9. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 9. Nam quanto excelsiores sunt coeli terra, tantum superant viae meae vias vestras, et cogitationes meae cogitationes vestras. 10. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 10. Certe, quemadmodum descendit pluvia et nix e coelis, neque illuc revertitur, sed irrigat terram, et eam facit concipere et germinare, ut det semen seminanti et panem comedenti; 11. So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. 11. Sic erit verbum meum quod egredietur ex ore meo; non redibit ad me vacuum, donec faciat quod volo, et successum afterat, quo misi ipsum. 12. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. 12. Itaque cum laetitia egrediemini, et cum pace deducemini; montes et colles erumpent coram vobis in gaudium, et omnia ligna agri plaudent manu. 13. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off. 13. Pro rubo ascendet abies, et pro urtica (vel, spina) myrtus (vel, ulmus) crescet; et erit Iehovae in nomen, in sugnum perpetuum quod non auferetur. 1. Ho, all that are thirsty. Here the Prophet describes in lofty terms of commendation the goodness of God, which was to be poured down more copiously and abundantly than before under the reign of Christ, "in whose hand are hid all the treasures" (Colossians 2:3) of the grace of God; for in him God fully explains his mind to us; so that the saying of John is actually fulfilled, "We have all drawn from his fullness, and have received grace for grace." (John 1:16) The fathers were, indeed, partakers of that divine goodness and spiritual kindness which is here mentioned. "How great," says David, "is thy goodness, which hath been laid up for them that fear thee!" (Psalm 31:19) But he hath poured it out far more liberally and abundantly in Christ. Thus, it is a remarkable commendation of the grace of God, which is exhibited to us in the kingdom of Christ; for the Prophet does not instruct us what has been done once, but also what is done every day, while the Lord invites us by his doctrine to the enjoyment of all blessings. Come to the waters. Some view the word "waters" as referring to the doctrine of the Gospel, and others to the Holy Spirit; but neither of these expositions, in my opinion, is correct. They who think that it denotes the doctrine of the Gospel, and who contrast it with the law, (of which the Jewish writers think that the Prophet speaks in this passage,) include only one part of what the Prophet meant. They who expound it as denoting the Holy Spirit have somewhat more plausibility, and quote that passage of John's Gospel, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water." (John 4:10) And a little after, Christ appears to expound this passage when he says, "Every one that drinketh of this water shall thirst again; but whosoever shall drink of the water which I shall give to him shall never thirst; but the water which I shall give to him shall become in him a fountain of water springing up to everlasting life." (John 4:13, 14) But I have no doubt that under these words, "waters, milk, wine, bread," Isaiah includes all that is necessary for spiritual life; for the metaphors are borrowed from those kinds of food which are in daily use amongst us. As we are nourished by "bread, wine, milk, and water," so in like manner let us know that our souls are fed and supported by the doctrine of the Gospel, the Holy Spirit, and other gifts of Christ. The Prophet exclaims, as with a voice above the usual pitch, He! for so great is the sluggishness of men that it is very difficult to arouse them. They do not feel their wants, though they are hungry; nor do they desire food, which they greatly need; and therefore that indifference must be shaken off by loud and incessant cries. So much the more base and shameful is the indolence of those who are deaf to this exhortation, and who, even when they are so sharply urged forward, still indulge in their slothfulness. Besides, the invitation is general; for there is no man who is not in want of those "waters," and to whom Christ is not necessary; and therefore he invites all indiscriminately, without any respect of persons. But men are so miserable that, although they know that they are in need of Christ, they contrive methods by which they may be deprived of this benefit, and rather believe the devil, who offers various obstructions, than this kind invitation. We must therefore inquire what is the true preparation for receiving this grace. The Prophet describes it by the word "thirsty." Those who are puffed up with vain confidence and are satiated, or who, intoxicated by earthly appetites, do not feel thirst of soul, will not receive Christ; because they have no relish for spiritual grace. They resemble those persons who are in want of nourishments, but who, because they are filled and swollen with wind, loathe food, or who, being carried away by their own vain imaginations, feed on their own stupidity, as if they were in want of nothing. The consequence is, that they who are puffed up with pride or a false opinion of their own righteousness, or whom the allurements of the flesh have seized with lethargy, despise or reject the grace of God. It is therefore necessary that we have "thirst," that is, an ardent desire, in order that it may be possible for us to receive so great blessings. Buy without money. He does not mean that there are any persons who have money in abundance, but the words ought to be explained thus. "Although they are poor, although they are sunk in the deepest poverty, yet the way is open for them to come to Christ, through whom these blessings are freely bestowed." "But how is it possible," it will be said, "to buy without a price?" I reply, "buying" denotes figuratively the method by which we procure anything; and svr (shabar) is here put for "procure," and "price" for labor or industry, or any other method by which men obtain anything, he shows that we are poor and utterly destitute, and that we have nothing by which we can become entitled to God's favor; but that he kindly invites us, in order that he may freely bestow everything without any recompense. 2. Wherefore do ye spend money? [76] He complains of the ingratitude and madness of men, in rejecting or disdaining the kindness of God who offers all things freely, and yet harassing themselves greatly about various trifles which cannot yield them any advantage. Men are so enchanted by the devil, that they choose rather to wander through deserts, and to vex themselves in vain, than to rely on the grace which God offers to them. The experience of the present age abundantly shows that the Prophet not only expostulated with his own nation, but exclaimed against all men, to whatever age they might belong; for all the posterity of Adam have been seized with such madness that, in seeking the road to a heavenly life, [77] they altogether go astray, and follow their own vain opinions rather than the voice of God. The Prophet does not complain of the slothfulness of those who, altogether forgetful of themselves and of God, take no concern about the spiritual life of the soul; (there are many such persons;) but of those who desire life, and yet do not understand the method or way of obtaining it, and wander in uncertainty through deserts and untrodden paths. Here, therefore, are condemned all the methods which men contrive, in opposition to the Word of God, for obtaining salvation, and they are pronounced to be useless expenses; for by the word "money" he denotes all the industry, study, or labor which belongs to man. Not that God values a single farthing all our idle attempts to worship him, but because labors foolishly undertaken are reckoned valuable by the judgment of the flesh. And your labor, not so as to be satisfied. We see that by the word "bread" is here meant the same as was formerly meant by "waters," and that he gives the name "labor" to that which he formerly called "money." As if he had said, "Men toil without any advantage; for, when they follow their own inventions, however eagerly they may vex and weary themselves, they have no right to expect any reward." Thus he affirms that they who labor in an inconsiderate manner cannot "be satisfied;" for they who forsake God, and attempt new methods of salvation, can never "be satisfied." "They feed on wind," as Hosea says. (Hosea 12:1) They may, indeed, imagine that they are full, when they are swelled with vain confidence, but are like persons who, in consequence of being swollen with wind, do not perceive their hunger. Yet it would be better for them to be sore pressed by hunger and thirst, that it might lead them to call on the Lord with earnestness of heart, as it is said in the Psalm, "My soul is as a thirsty land before thee." (Psalm 143:6) But bread alone, or water alone, would not be enough to "satisfy," and by neither of them could life be supported; and that is the reason why the Prophet has made use of a variety of terms, in order to show that the Lord abundantly supplies everything that is necessary for life, that we may not think that we ought to seek aid from any other quarter. Hear ye by hearing me. [78] Because every person is led into error by his own counsel, and all who neglect God vanish away in wicked imaginations, the Prophet here adds the remedy, which is, that we must depend entirely on the mouth of God. Whoever shall submit to his word will have no reason to fear that he shall spend his strength on things of no value. Here we see the amazing goodness of God, who offers his grace to men, though they are unthankful and unworthy. But he adds the condition; for there is no way by which we can enter into life but by "hearing" him; and as the cause of our destruction is, that we are deaf to the voice of God, so the road to life is open, if we lend our ears to him. [79] In order to make a deeper impression upon us, he repeats the same admonition, and doubles the same word, "Hear ye by hearing;" and, in order to draw us more gently, he solemnly declares that it depends entirely on ourselves whether or not he will "delight" us even to fullness with all abundance of blessings. 3. Incline your ear. This assemblage of words makes still more evident what I slightly mentioned a little before, that God leaves nothing undone which is fitted to correct and arouse our tardiness. Yet there is an implied reproof; for they must be excessively stupid who, when they are so gently called, do not instantly obey. This is a remarkable passage, from which we see that our whole happiness lies in obeying the word of God. When God speaks in this manner, the object which he has in view is to lead us to life; [80] and therefore the blame lies wholly with ourselves, because we disregard this saving and lifegiving word. And come unto me. If God only commanded what we ought to do, he would indeed lay down the method of obtaining life, but without advantage; for the Law, which proceeded from the mouth of God, is the minister of death; but when he invites us "to himself," when he adopts us as children, when he promises pardon of sin and sanctification, the consequence is, that they who hear obtain life from him. We ought, therefore, to take into view the kind of doctrine which contains life, in order that we may seek our salvation from it; and hence we infer that there is no hope of salvation if we do not obey God and his word. This reproves all mankind, so that they can plead no excuse for their ignorance; for he who refuses to hear can have no solid argument to defend his cause. These repetitions describe the patience of God in calling us; for he does not merely invite us once, but when he sees that we are sluggish, he gives a second and even a third warning, in order to conquer our hardheartedness. Thus he does not all at once reject those who despise him, but after having frequently invited them. Besides, this is a description of the nature of faith, when he bids us "come to himself." We ought to hear the Lord in such a manner that faith shall follow; for they who by faith receive the word of God have laid aside their desires and despised the world, and may be said to have broken their chains, so that they readily and cheerfully "draw near to God." But faith cannot be formed without hearing, (Romans 10:17,) that is, without understanding the word of God, and so he bids us "hear" before we "come to him." Thus, whenever faith is mentioned, let us remember that it must be joined to the word, in which it has its foundation. And I will strike a covenant of eternity with you. It is asked, Did not the Jews formerly enter into an everlasting covenant with God? For he appears to promise something that is new and uncommon. I reply, nothing new is here promised for which the Lord did not formerly enter into an engagement with his people; but it is a renewal and confirmation of the covenant, that the Jews might not think that the covenant of God was made void on account of the longcontinued banishment. For when they were banished from the country that had been promised to them, [81] when they had no temple or sacrifices, or any marks of the "covenant" except circumcision, who would not have concluded that it was all over with them? This mode of expression, therefore, Isaiah accommodated to the capacity of the people, that they might know that the covenant into which God entered with the fathers was firm, sure, and eternal, and not changeable or temporary. This is also what he means by the mercies of David, but by this phrase he declares that it was a covenant of free grace; for it was founded on nothing else than the absolute goodness of God. Whenever, therefore, the word "covenant" occurs in Scripture, we ought at the same time to call to remembrance the word "grace." By calling them "the faithful mercies of David," [82] he declares that he will be faithful in it, and at. the same time states indirectly that he is faithful and steadfast, and cannot be accused of falsehood, as if he had broken his covenant; that the Jews, on the other hand, are covenantbreakers and traitors, (for they have revolted from him,) but that he cannot repent of his covenant or his promise. He calls them "the mercies of David," because this covenant, which has now been solemnly confirmed, was made in the land "of David." The Lord indeed entered into a covenant with Abraham, (Genesis 15:5; 17:7) afterwards confirmed it by Moses, (Exodus 2:24; 33:1) and finally ratified this very covenant in the hand of David, that it might be eternal. (2 Samuel 7:12) Whenever, therefore, the Jews thought of a Redeemer, that is, of their salvation, they ought to have remembered "David" as a mediator who represented Christ; for David must not here be regarded as a private individual, but as bearing this title and character. Yet some regard must be had to the time when this prophecy was uttered; for, since the rank of the kingdom had been obliterated, and the name of the royal family had become mean and contemptible during the captivity in Babylon, it might seem as if, through the ruin of that family, the truth of God had fallen into decay; and therefore he bids them contemplate by faith the throne of David, which had been cast down. 4. Behold, I have given him a witness to the peoples. The Prophet now explains more fully the reason why he mentioned "David." It was because into his hand had been committed the promise of a Redeemer that was to come, and this discourse might be expressed with a view to his public character, so far as he was the surety of the covenant; for he did not act for himself individually, but was appointed to be a sort of mediator between God and the people. Yet it is beyond all doubt that the Prophet leads them directly to Christ, to whom the transition from David was easy and natural; as if he had said, "That successor of David shall come forth, by whose hand perfect salvation and happiness hath been promised." By calling him "a witness," he means that the covenant into which he entered shall be ratified and confirmed in Christ. There is a weighty meaning in the word "witness;" for he clearly shows that this covenant shall be proved in Christ, by whom the truth of God shall be made manifest. He will! testify that God is not false. But this testimony consists in doctrine; and if it were not added, we should receive little benefit from Christ's coming, as it is said, "I will publish the command." (Psalm 2:7) In this sense also Isaiah said in another passage, that Christ will have a mouth like a sword or an arrow. (Isaiah 49:2) A leader and instructor. This is added, in order to procure attention to his doctrine; for, if we do not hear him when he speaks, and if we do not embrace by assured faith what he makes known to us concerning the Father's good pleasure, his power is set aside. In like manner, the name of Christ is pronounced loudly enough by the Papists; but since they refuse to receive him as a teacher and instructor, and acknowledge him merely by name, their boasting is idle and ridiculous. To the peoples. This was added for the purpose of amplification, because the Church could not be restored to her ancient dignity, or be enlarged, but by assembling the Gentiles; and therefore it was necessary that the voice of Christ should pierce even to the remotest countries, because he has been appointed a "witness, leader, and instructor" to the whole human race. 5. Behold, thou shalt call a nation which thou knowest not. Isaiah explains more largely what he formerly glanced at by a single word; for he declares that Christ shall be the "leader," not of a single people, but of all the peoples. "To call" here denotes possession; for there is a mutual relation between the words "call" and "answer." Christ therefore "calls" in the exercise of authority, as one who is invested with supreme power; and he "calls" the Gentiles, that he may bring them into a state of obedience, and may cause them to submit to his word. He says that they shall be ready to obey, though hitherto they were unknown; not that the Son of God, by whom they were created, did not know them, but because he paid no regard to them [83] until they began to be reckoned as belonging to the Church. God had in a peculiar manner called the Jews; the Gentiles appeared to be excluded as if they did not at all belong to him. But now, addressing Christ, [84] he promises that Christ shall constrain the Gentiles to obey him, though formerly they were opposed to his authority. He expresses this still more plainly in what immediately follows. A nation that knew not thee shall run to thee. By putting the verb yrvtsv (yarutzu) shall run, in the plural number, he intends to explain more fully that the Church shall be collected out of various peoples, so that they who were formerly scattered shall be gathered into one body; for the word "run" relates to harmony of faith. When he now says that the Gentiles "did not know Christ," he employs the expression in a different sense from that in which he said, a little before, that they were unknown to Christ; for all heathens and unbelievers are declared, in a literal sense, to be in a state of ignorance, in consequence of their being destitute of the light of heavenly doctrine, without which they cannot have the knowledge of God. Although by nature the knowledge of God is engraven on the hearts of all men, yet it is so confused and dark, and entangled by many errors, that, if the light of the word be not added to it, by knowing they know not God, but wander miserably in darkness. Here we have a remarkable testimony of God as to the calling of the Gentiles, for whom, as well as for the Jews, Christ was appointed. Hence also we learn that God takes care of us, if we bow to his authority, and not only such care as he takes of all the creatures, but such care as a father takes of his children. Yet the word "run" describes more fully the efficacy of this calling, for the object of it is, that we shall obey God, that we shall readily and cheerfully place ourselves before him as teachable, and ready to comply with any expression of his will; in like manner, as Paul shows that obedience is the end of our calling. (Romans 1:5; 16:26) But as the Gentiles were at a great distance from God, it was necessary that they should labor earnestly to surmount every obstacle, that they might draw near to him. For the sake of Jehovah thy God. He shows what is the source of this readiness and cheerfulness. It is because the Gentiles shall know that they have to do with God; for, if we contemplate Christ merely as man, we shall not be powerfully affected by his doctrine, but when we behold God in him, an astonishing warmth of affection is kindled in our hearts. Now, Christ is here described as a minister appointed by God to perform his work; for he assumes the character of a servant along with our flesh, and in this respect there is no impropriety in his being subjected to the Father, as if he belonged to the rank of other men. Yet we ought to keep in remembrance what we have frequently seen as to the union of the Head and the members; for what is now said concerning Christ relates to the whole body, and therefore the glorifying is common to the whole Church. Yet Christ always holds the highest rank; for, being raised on high, he is exalted above the whole world, that to him there may be a concourse of all nations. In a word, he shows that men obey Christ and submit to his doctrine, because God hath exalted him, and hath determined to make his pre-eminence known to all men; for otherwise the preaching of the gospel would be of little use, if God did not give power and efficacy to his doctrine by the Spirit. 6. Seek ye Jehovah. After having spoken of the good success of the gospel among the Gentiles, who formerly were strangers to the kingdom of God, he urges the Jews to be ashamed of loitering while others run; for since they were the first who were called, it is shameful that they should be last. This exhortation, therefore, relates strictly to the Jews, to whom the example of the Gentiles is held out in order to excite their jealousy; in the same manner as the Lord hath foretold that "he would provoke the Jews to jealousy by a foolish nation." (Deuteronomy 32:21) While he is found. "The time of finding" is here used not exactly in the same sense as in Psalm 32:6, [85] but as the time when God offers himself to us, as in other passages he has limited a fixed day for his goodpleasure and our salvation. (Isaiah 49:8) Yet I readily admit that it likewise denotes the time when necessity prompts us to seek God's assistance; but we ought chiefly to remember that God is sought at a seasonable time, when of his own accord he advances to meet us; for in vain shall indolent and sluggish persons lament that they had been deprived of that grace which they rejected. The Lord sometimes endures our sluggishness, and bears with us; but if ultimately he do not succeed, he will withdraw, and will bestow his grace on others. For this reason Christ exhorts us to walk while it is day, for the night cometh when the means of pursuing our journey shall be taken from us. (John 12:35) We ought to draw high consolation from being assured that it is not in vain for us to seek God. "Seek," says Christ, "and ye shall find; knock, and it shall be opened; ask, and it shall be given to you." (Matthew 7:7) Call upon him while he is near. The word "call" may here be taken in a general sense; but I think that it denotes one description of" seeking" God, which is of more importance than all the others, as if he commanded us to betake ourselves to him by prayers and supplications. He says that he is "near," when he opens the door and gently invites us to come to him, or when he comes forth publicly, so that we do not need to seek him through long windings. But we must attend to Paul's definition, who tells us that it denotes the preaching of the gospel. (Romans 10:8) "The Lord is nigh," (Philippians 4:5) and exhibits himself to us, when the voice of the gospel cries aloud; and we do not need to seek far, or to make long circuits, as unbelievers do; for he exhibits himself to us in his word, that we, on our part, may draw near to him. 7. Let the wicked man forsake his way. He confirms the former statement; for, having formerly called men to receive the grace of God, he now describes more largely the manner of receiving it. We know how hypocrites loudly call on God whenever they desire relief from their distresses, and yet shut up their hearts by wicked obstinacy; [86] and therefore, that the Jews may not be hypocritical in seeking God, he exhorts them to sincere piety. Hence we infer that the doctrine of repentance ought always to accompany the promise of salvation; for in no other way can men taste the goodness of God than by abhorring themselves on account of their sins, and renouncing themselves and the world. And indeed no man will sincerely desire to be reconciled to God and to obtain pardon of sins till he is moved by a true and earnest repentance. By three forms of expression he describes the nature of repentance, -- first, "Let the wicked man forsake, his way;" secondly, "The unrighteous man his thoughts;" thirdly, "Let him return to the Lord." Under the word way he includes the whole course of life, and accordingly demands that they bring forth the fruits of righteousness as witnesses of their newness of life. By adding the word thoughts he intimates that we must not only correct outward actions, but must begin with the heart; for although in the opinion of men we appear to change our manner of life for the better, yet we shall have made little proficiency if the heart be not changed. Thus repentance embraces a change of the whole man; for in man we view inclinations, purposes, and then works. The works of men are visible, but the root within is concealed. This must first be changed, that it may afterwards yield fruitful works. We must first wash away from the mind all uncleanness, and conquer wicked inclinations, that outward testimonies may afterwards be added. And if any man boast that he has been changed, and yet live as he was wont to do, it will be vain-boasting; for both are requisite, conversion of the heart, and change of life. Besides, God does not command us to return to him before he has applied a remedy to revolt; for hypocrites will willingly endure that we praise what is good and right, provided that they be at liberty to crouch amidst their filth. But we can have nothing to do with God if we do not withdraw from ourselves, especially when we have been alienated by wicked variance; and therefore self-denial goes before, that it may lead us to God. And he will have mercy on him. We ought carefully to examine this context, for he shows that men cannot be led to repentance in any other way than by holding out assurance of pardon. Whoever, then, inculcates the doctrine of repentance, without mentioning the mercy of God and reconciliation through free grace, labors to no purpose; just as the Popish doctors imagine that they have discharged their duty well when they have dwelt largely on this point, and yet do but chatter and trifle about the doctrine of repentance. But although they taught the true method of repenting, yet it would be of little avail, seeing that they leave out the foundation of freelybestowed pardon, by which alone consciences can be pacified. And indeed, as we have formerly said, a sinner will always shrink from the presence of God so long as he is dragged to his judgment-seat to give an account of his life, and will never be subdued to fear and obedience till his heart is brought into a state of peace. For he aboundeth in pardoning. Now, because it is difficult to remove terror from trembling minds, Isaiah draws all argument from the nature of God, that he will be ready to pardon and to be reconciled. Thus the Holy Spirit dwells on this part of doctrine, because we always doubt whether or not God is willing to pardon us; for, although we entertain some thoughts of his mercy, yet we do not venture fully to believe that, it belongs to us. It is not without reason, therefore, that this clause is added, that we may not be hindered by uncertainty or doubt as to his infinite compassion toward us. 8. For my thoughts are not your thoughts. This passage is expounded in various ways. Some think that it condemns universally the life of men, that they may not be satisfied with it or flatter their vices; for we cannot approach to God but by taking away a false conviction of our own righteousness. And indeed none call for physicians but those who are driven by the violence of disease to seek both health and remedies. Accordingly, this passage is compared by them to that saying of our Lord, "What ranks high among men is abomination in the sight of God." (Luke 16:15) But the Prophet's meaning, I think, is different, and is more correctly explained, according to my judgment, by other commentators, who think that he draws a distinction between God's disposition and man's disposition. Men are wont to judge and measure God from themselves; for their hearts are moved by angry passions, and are very difficult to be appeased; and therefore they think that they cannot be reconciled to God, when they have once offended him. But the Lord shows that he is far from resembling men. As if he had said, "I am not a mortal man, that I should show myself to be harsh and irreconcilable to you. [87] My thoughts are very different from yours. If you are implacable, and can with difficulty be brought back to a state of friendship with those from whom you have received an injury, I am not like you, that I should treat you so cruelly." 9. For as the heavens are higher than the earth. This agrees well with that passage in which David, describing the mercy of God, says, (Psalm 103:11) that it is as much more excellent "as the heavens are higher than the earth;" for although the application is different, yet the meaning is the same. In short, God is infinitely compassionate and infinitely ready to forgive; so that it ought to be ascribed exclusively to our unbelief, if we do not obtain pardon from him. [88] There is nothing that troubles our consciences more than when we think that God is like ourselves; for the consequence is, that we do not venture to approach to him, and flee from him as an enemy, and are never at rest. But they who measure God by themselves as a standard form a false idea and altogether contrary to his nature; and indeed they cannot do him a greater injury than this. Are men, who are corrupted and debased by sinful desires, not ashamed to compare God's lofty and uncorrupted nature with their own, and to confine what is infinite within those narrow limits by which they feel themselves to be wretchedly restrained? In what prison could any of us be more straightly shut up than in our own unbelief? This appears to me to be the plain and simple meaning of the Prophet. And yet I do not deny that he alludes, at the same time, to the life of men such as he formerly described it to be. In a word, he means that men must forget themselves, when they wish to be converted to God, and that no obstacle can be greater or more destructive than when we think that God is irreconcilable. We must therefore root out of our minds this false imagination. Moreover, we learn from it how widely they err who abuse the mercy of God, so as to draw from it greater encouragement to sin. The Prophet reasons thus, "Repent, forsake your ways; for the mercy of God is infinite." When men despair or doubt as to obtaining pardon, they usually become more hardened and obstinate; but when they feel that God is merciful, this draws and converts them. It follows, therefore, that they who do not cease to live wickedly, and who are not changed in heart, have no share in this mercy. 10. Surely, as the rain cometh down. After having spoken of God's tender affection and inconceivable forbearance towards us, he again brings forward the promises, that, by relying on them, we may banish all doubt of being free from every danger. It would be of little avail to speak to us about the nature or the secret purpose of God, if we were not reminded of "the word," by which he reveals himself. Now, God speaks openly to us, so that it is unnecessary to make longer inquiry. We must therefore come to the word, in which his will is declared without obscurity, provided that all our senses are confined within those limits; for otherwise we remain in suspense, and doubt what he has determined concerning us, even though the Lord declare a thousand times that he is altogether unlike men; for, although men acknowledge this, yet they wish to be certain about themselves and their salvation. [89] For this reason we ought carefully to observe the order which is followed by the Prophet. Thus also Moses recalled the people to the knowledge of God. "Say not thou, Who shall ascend to heaven? or, Who shall descend into the deep? The word is nigh, in thy mouth and in thy heart." (Deuteronomy 30:12) "That is," saith Paul, "the word of faith which we preach." (Romans 10:8) He employs a comparison drawn from daily experience and wonderfully appropriate; for, if we see great efficacy in the rain, which waters and fertilizes the earth, much greater efficacy will God display in his word. The rain is transitory and liable to corruption; but the word is eternal, unchangeable, and incorruptible, and cannot, like the rain, vanish away. That we may more fully understand the Prophet's words, we must keep in view the end at which he aims. Men doubt if God will actually perform what he promises in his word; for we look upon the word, as if it were suspended in the air and had no effect. How shocking this is, he demonstrates from the very course of nature; for it is in the highest degree unreasonable to ascribe less to the word than to a dumb creature; and therefore he teaches us, that his word never fails of its effect. Some understand this to mean that the preaching of the Gospel is never unprofitable, but always produces some fruit. This is true in itself; for the Lord worketh by his Spirit, and "giveth increase," (1 Corinthians 3:7) so that the labor of his servants is not unproductive. But the Prophet's meaning was different; namely, that God does not speak in vain or scatter his promises into the air, but that we shall actually receive the fruit of them, provided that we do not prevent it by our unbelief. But watereth the earth, and causeth it to bring forth. He mentions two effects produced by the watering of the rain, which fertilizes the earth; first, that men have abundance of food for their support; and secondly, that they have seed for procuring a crop in the following year. If therefore in things of a transitory nature the power of God is so great, what must we think of the word? [90] 11. So shall my word be. The word goeth out of the mouth of God in such a manner that it likewise "goeth out of the mouth" of men; for God does not speak openly from heaven, but employs men as his instruments, that by their agency he may make known his will. But the authority of the promises is more fully confirmed, when we are told that they proceed from the sacred mouth of God. Although, therefore, he brings forward witnesses from the earth, he declares that all that they have promised shall be ratified and sure; and, in order to impress more deeply on the minds of men the power and efficacy of preaching, he declares that he does not cast that precious seed at random, but appoints it for a fixed purpose, and consequently that we ought to entertain no doubt as to the effect; for there is nothing to which mortals are more prone than to judge of God from themselves so as to withhold belief from his voice. This doctrine must be frequently repeated and inculcated, that we may know that God will do what. he hath once spoken. For this reason, when we hear the promises of God, we ought to consider what is his design in them; so that, when he promises the free pardon of our sins, we may be fully assured that we are reconciled through Christ. But, as the word of God is efficacious for the salvation of believers, so it is abundantly efficacious for condemning the wicked; as Christ also teacheth, "The word which I have spoken, that shall judge him at the last day." 12. Therefore ye shall go out with joy. The Prophet concludes the subject of this chapter; for, when he spoke of the mercy of God, his object was, to convince the Jews that the Lord would deliver them. He now applies to his purpose what was contained in his discourse concerning the infinite goodness of God, and shows that his thoughts are very unlike the thoughts of men. And the true way of teaching is this, that we should apply general statements for present use. Finally, he treats of the restoration of the people, which depended on the undeserved mercy of God. The mountains and hills shall break out before you. By "the mountains and hills" he means that everything which they shall meet in the journey, though in other respects it be injurious, shall aid those who shall return to Jerusalem. They are metaphors, by which he shows that all the creatures bow to the will of God, and rejoice and lend their aid to carry on his work. He alludes to the deliverance from Egypt, (Exodus 14:22) as is customary with the Prophets; for thus is it described by the Psalmist, "The mountains leaped like rams, and the hills like lambs. What ailed thee, O sea, that thou fleddest, and Jordan, (Joshua 3:16) that thou wast driven back? (Psalm 114:4, 5) For the restoration of the Church may be regarded as a renovation of the whole world, and in consequence of this, heaven and earth are said to be changed, as if their order were reversed. But all this depended on former predictions, by which they had received a promise of their return. 13. Instead of the bramble [91] shall come up the fir-tree. He still extols the power of God, which would be visible in the restoration of the people; for he shows that the change will be such that they shall have an easy road to return. Some explain it allegorically, and suppose that by "brambles" are meant men who wish to do injury, and who inflict wounds on others, and that these shall be "firtrees," that is, trees that bear fruit and that are useful to their neighbors; but in expositions of that kind ingenuity is carried to excess. When they say that these things relate to the kingdom of Christ, and on that account ought to be understood in a spiritual sense, I agree with them; for the Prophet begins with the departure from Babylon, and includes the whole condition of the Church, till Christ was manifested to the world. But the propriety of that allegory must not therefore be admitted; for he speaks of the departure from Babylon, and, in order to open it up for his people, he says that he will remove every obstacle, and will supply them with everything necessary, so that they shall suffer no inconvenience. In like manner, when Christ promises the benefit of redemption, he likewise takes away everything that would injure or retard, and even turns those things to a different and totally opposite purpose, that from them also they may receive some benefit. All things (Romans 8:28) tend to the advantage of believers, and those things which would otherwise be injurious and destructive, are employed by God as remedies to purify them, that they may not be devoted to the world, but may become more ready and cheerful in the service of their Master. [92] And shall be to Jehovah for a name. When he says that it shall be to God "for a name," he shows what is the design of the restoration of the Church. It is, that the name of God may be more illustrious among men, and that the remembrance of him may flourish and be maintained. On this account he adds that it shall be a perpetual sign, that is, a monument, and, as we commonly say, a memorial; and although, amidst these tempests, the Church be tossed and agitated in various ways, yet, because the Lord wishes that the remembrance of his name may be everlasting, he will guard and defend her. __________________________________________________________________ [76] "Spend. Hebrews Weigh." (Eng. Ver.) "In the first clause there is reference to the primitive custom of weighing instead of counting money, from which have arisen several of the most familiar denominations, such as the Hebrew shekel,' the Greek talent,' the French livre,' and the English pound.' The essential idea here is that of paying." Alexander. [77] "En cherchant le chemin de vie eternelle." "In seeking the road to eternal life." [78] "Hearken diligently unto me." Eng. Ver. [79] "Si nons l'escoutons attentivement." "If we listen to him attentively." [80] "De nons amener a salut." "To lead us to salvation." [81] "Hors du pays qui leur avoit este promis et donne." "Out of the country, that had been promised and given to them." [82] "The sure mercies of David." Eng. Ver. [83] "Pource qu'elles ont este mesprisees et rejettees." "Because they were despised and rejected." [84] "The question which has chiefly divided interpreters, in reference to this verse, is, whether the object of address is the Messiah or the Church. The former opinion is maintained by Calvin, Sanctus, and others; the latter by Grotins and Vitringa. The masculine forms prove nothing either way, because the Church is sometimes presented in the person of Israel, and sometimes personified as a woman. The most natural supposition is, that after speaking of the Messiah, he now turns to him and addresses him directly." Alexander. [85] "In a time when thou mayest be found. Heb., in a time of finding." (Eng. Ver.) Our author's rendering is, "Therefore shall every one that is meek pray unto thee in the time of finding thee." In his commentary he makes reference to this passage of Isaiah. Ed. [86] "Par une obstination mechante." [87] "Pour vous estre rude et ennemi a jamais." "So as to be harsh and an enemy to you for ever." [88] "Do not think," saith God, "that what I promise is difficult, and let it not seem incredible to you, that a wicked and unjust man, or the people of the Jews, or all who among the Gentiles knew not God, can be saved. Consider this, that there is a wide difference between your purposes and mine, and that the difference of will is as great as the difference of nature; for there are many thoughts in the heart of a man, but the purpose of the Lord endureth for ever. You, like men who often repent of what they have promised, have thrown down the ancient will, and have set up in its place a modern will. But the thoughts of his heart are from generation to generation, and whatever he hath decreed cannot be changed." Jerome. [89] "Lesquels desirent (s'ils veulent dire la verite) estre certains de leur salut, et que ce qu'ils deviendront." "Who desire (if they are willing to tell the truth) to be certain about their salvation, and what shall become of them." [90] "These words depend on what goes before, and their meaning may thus be briefly stated. Let not the people refuse to believe that a wicked man, after having committed great crimes, shall suddenly be saved. For my thoughts are not as the thoughts of men; and as far as heaven is distant from the earth, so are my thoughts separated from the thoughts of men. I am most merciful and ready to forgive. Would you wish to have another metaphor? As the rain and snow come down from heaven, and do not return thither, but water and refresh the earth, and cause it to bring forth various productions, that the corn-fields may produce abundance of bread for the use of men; so the word of my promise, which I have promised once and again, and which hath gone out of my mouth, shall not be void, but all shall be actually fulfilled." Jerome. [91] "Instead of the thorn." Eng. Ver. [92] "Au service de leur maistre." __________________________________________________________________ __________________________________________________________________ CHAPTER 56. __________________________________________________________________ Isaiah 56:1-12 1. Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. 1. Sic dicit Iehova: Custodite judicium, et facite justitiam; quonoiam propinqua est salus mea, ut veniat; et justitia mea, ut reveletur. 2. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. 2. Beatus homo qui fecerit hoc, et filius hominis qui hoc apprehenderit; custodiens sabbatum, ita ut non violet illud; et custodiens manum suam ut ab omni male abstineat. 3. Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. 3. Et ne dicat filius alienus aggregatus ad Iehovam, dicendo, Separando separavit me Iehova a populo suo; et ne dicat eunuchus, Ego sum lignum aridum. 4. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; 4. Quoniam sic dicit Iehova, eunuchis qui custodiunt sabbata mea, et eligunt quae mihi placent, atque apprehendunt foedus meum; 5. Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 5. Dabo eis in domo mea et intra murosmeos locum, et nomen melius quam filiorum et filiarum; nomen perpetuum dabo eis, qued non delebitur. 6. Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 6. Filios, inquam, alieni, qui aggregati erant ad Iehovam, ut ministrent ei, et diligant nomen Iehovae; ut sint illi in servos, quisquis custodierit sabbatum, ita ut non profanet illud, et amplexus fuerit foedus meum. 7. Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. 7. Hos adducam in montes sanctitatis meae; et laetificabo eos in domo orationis meae. Holocausta eorum et sacrificia grata erunt in altari meo; quoniam domus mea Domus orationis vocabitur cunctis populis. 8. The Lord GOD, which gathereth the outcasts of Israel, saith, Yet will I gather others to him, beside those that are gathered unto him. 8. Dicit Dominus Iehova, qui congregat expulsos Israel: Adhuc congregabo super eum congregatos ejus. 9. All ye beasts of the field, come to devour, yea, all ye beasts in the forest. 9. Omnes bestiae agri, venitead devorandum, omnes bestiae sylvestres. 10. His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. 10. Speculatores ejus caeci, omnes nescierunt, omnes canes muti, nesciunt latrare, jacentes dormiunt, amant dormitationem. 11. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. 11. Et canes illi anima fortes nesciunt saturitatem; pastores ipsi nesciunt, nec intelligunt; universi respiciunt ad vias suas; quisque ad commodum suum a fine ejus (vel, suo). 12. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. 12. Venite, accipiam vinum, potabimus siceram; et erit sicut hodie, ita crastinus dies, vel major, excellentior multo. 1. Thus saith Jehovah. This is a remarkable passage, in which the Prophet shows what God demands from us, as soon as he holds out tokens of his favor, or promises that he will be ready to be reconciled to us, that our reconciliation may be secured. He demands from us such a conversion as shall change our minds and hearts, that they may forsake the world and rise towards heaven; and next he likewise calls for the fruits of repentance. Keep ye judgment, and do righteousness. Under the names "judgment" and "righteousness," he includes all the duties which men owe to each other, and which consist not only in abstaining from doing wrong, but also in rendering assistance to our neighbors. And this is the sum of the second table of the Law, in keeping which we give proof of our piety, if we have any. For this reason the prophets always draw our attention to that table; because by means of it our real character is better known, and true uprightness is ascertained; for hypocrites, as we have formerly seen, [93] often practice deceit by ceremonies. For my salvation is near, and my righteousness. He assigns the reason, and at the same time points out the source and the cause why it is the duty of all to devote themselves to newness of life. It is because "the righteousness of the Lord approaches to us," that we, on our part, ought to draw near to him. The Lord calls himself "righteous," and declares that this is "his righteousness," not because he keeps it shut up in himself, but because he pours it out on men. In like manner he calls it "his salvation," by which he delivers men from destruction. Although this discourse was addressed to the Jews, that, by sincere affection of heart, and by the practice of integrity, they might show their gratitude to God their Redeemer, yet it refers to every one of us; for the whole world is ruined in itself, if it do not obtain salvation from God alone. We must therefore attend to this exhortation, which instructs us that the nearer we are to God, so much the more powerfully ought we to be excited to the practice of godliness. Hence also Paul admonishes believers, [94] "Cast away the works of darkness; put on the armor of light; for our salvation is nearer than we thought." (Romans 13:11, 12) 2. Happy is the man that shall do this. When he calls those persons "happy" who, having embraced this doctrine, devote themselves to walk uprightly, he indirectly leads us to conclude that many will be deaf or disobedient; but, lest their wickedness or indifference should retard the elect, he recommends the exhortation which he has given from the advantage which it yields. Thus, in order that believers may abandon all delay, he exclaims that they are "happy" to whom it hath been given [95] to possess such wisdom. Keeping the Sabbath. We have said that the words "justice" and "judgment," in the preceding verse, include all the duties of the second table; but here he mentions the Sabbath, which belongs to the first table. I reply, as I have already mentioned briefly, that they who live inoffensively and justly with their neighbors, testify that they serve God; and therefore we need not wonder that the Prophet, after having glanced at the second table, mentions also the first; for both ought to be joined together In a word, Isaiah declares that he who shall obey God by keeping his law perfectly shall be "happy;" for the salvation and the righteousness of God shall belong to him. Since, therefore, men wander at random amidst their contrivances, and adopt various methods of worshipping God, he shows that there is only one way, that is, when men endeavor to frame and regulate their life by the injunction of the Law; for otherwise they will weary themselves in vain by taking other roads. In short, this is a remarkable passage, showing that nothing pleases God but keeping the Law. If the question be put, "Can men obtain righteousness and salvation by their own works?" the reply will be easy; for the Lord does not offer salvation to us, as if he had been anticipated by our merits, (for, on the contrary, we are anticipated by him,) but offers himself freely to us, and only demands that we, on our part, draw near to him. Since therefore he willingly invites us, since he offers righteousness through free grace, we must make every effort not to be deprived of so great a benefit. Again, because the Sabbath, as Moses declares, (Exodus 31:13, 17) and as Ezekiel 20:12 repeats, was the most important symbol of the worship of God, so by that figure of speech in which a part is taken for the whole, and which is called a synecdoche, the Sabbath includes all the exercises of religion. But we must view the Sabbath in connection with everything that attends it; for God does not rest satisfied with outward ceremony, or delight in our indolence, but demands from us earnest selfdenial, that we may be entirely devoted to his service. So that he may not profane it. This clause is commonly rendered, "That he may not profane it;" and literally it runs thus, "From profaning it;" and therefore we have thought it proper to prefix the word "so" to the clause, "So that he may not profane it," in order to remove all ambiguity. And keeping his hand, that he may abstain from all that is evil. He now adds another synecdoche, to describe the duties which men owe to each other. The amount of it is, that there is no other way of serving God aright but by sincere piety and a blameless life, as he has also included in these two parts the rule of leading a holy life. In a word, it is an exposition of true righteousness which is contained in the Law of the Lord, that we may acquiesce in it; for in vain do men seek any other road to perfection. Here also are thrown down all false worship and superstitions, and, finally, everything that is contrived by men in opposition to the word of God. 3. And let not the son who is a foreigner [96] say. The Prophet shows that this grace of God shall be such that even they who formerly were estranged from him, and against whom the door might be said to have been shut, may obtain a new condition, or may be perfectly restored. And he meets their complaint, that they may not say that they are rejected, or unworthy, or "foreigners," or excluded by any mark; for the Lord will remove every obstacle. This may refer both to Jews, who had been brought into a condition similar to that of foreign nations by a temporary rejection, and to the heathen nations themselves. For my own part, I willingly extend it to both, that it may agree with the prediction of Hosea, "I will call them my people who were not my people." (Hosea 1:10) Joined to Jehovah. When he says that they are "joined to God," he gives warning that this consolation belongs to those only who have followed God when he called them; for there are many "eunuchs" on whom God does not bestow his favor, and many "foreigners" who do not join themselves to the people of God. This promise is therefore limited to those who have been called and have obeyed. By calling them "foreigners" and "eunuchs," he describes under both classes all who appear to be unworthy of being reckoned by God in the number of his people; for God had separated for himself a peculiar people, and had afterwards driven them out of his inheritance. The Gentiles were entirely shut out from his kingdom, as is sufficiently evident from the whole of Scripture. Paul says, "Ye were aliens from the commonwealth of Israel, and strangers to the covenants of promise, having no hope, and without God in the world. But now by Christ Jesus, ye who formerly were far off have been made nigh by the blood of Christ." (Ephesians 2:12, 13) The Gentiles, therefore, might at first doubt whether or not the benefit of adoption, which was literally intended for the Jews, belonged to them. We see also how much the Apostles shrunk from it, when the Lord commanded them (Mark 16:15) to "preach the Gospel through the whole world;" for they thought that the doctrine of salvation was profaned if it was communicated indiscriminately to Gentiles as well as to Jews. The same hesitation might harass the elect people, from the time that their banishment from the holy land became a sign of the rejection of them; and therefore the Prophet commands them to dismiss their doubts. And let not the eunuch say. By the same figure of speech, in which a part is taken for the whole, he includes under this designation all who bore any mark of disgrace which kept them apart~ from the people of God; for "eunuchs," and those who had no children, appeared to be rejected by God and shut out from the promise which the Lord had made to Abraham, that "his seed should be as the stars of heaven, (Genesis 15:5) and as the sand of the sea." (Genesis 22:17) In a word, he warns all men against looking at themselves, that they may fix their minds exclusively on God's calling, and may thus imitate the faith of Abraham, (Genesis 15:6) who did not look at either his own decayed body or the barren womb of Sarah, so as through unbelief to dispute with himself about the power of God, but hoped above all hope. (Romans 4:18- 20) The Prophet addresses persons who were despised and reproached; for, as Peter says, "there is no respect of persons with God, but in every nation he who feareth him, and worketh righteousness, is accepted by him." (Acts 10:34, 35) 4. For thus saith Jehovah. Now follows a confirmation; for the sincere worshippers of God, who keep the sabbaths and follow the righteousness of the Law, though they be "eunuchs," [97] or labor under any other obstruction, shall nevertheless have a place in the Church. He appears to annihilate in this manner all the external marks [98] in which alone the Jews gloried; for the high rank of the Church is not external, but spiritual; and although believers have no emblems of distinction in the eyes of the world, and are even despised and reproached, yet they rank high in the sight of God. And choose the things that please me, and take hold of my covenant. With the "keeping of the Sabbath," he connects obedience and adherence to "the covenant;" and hence we may readily infer that, when he spoke hitherto about the Sabbath, he had in view not an idle ceremony but perfect holiness. At the same time, he again lays a restraint on the children of God, not to make even the smallest departure from the injunction of the Law; for they are permitted to "choose," not whatever they think fit, but that which God declares to be pleasing and acceptable to himself. Wherefore both hypocrisy and inconsiderate zeal are here condemned, when God not only contrasts his own commandments with the inventions of men, but enjoins them earnestly to "take hold of his covenant." 5. I will give to them in my house. Here we see that all men, however unworthy, may obtain admission into the kingdom of God: he alludes to Jerusalem, and to the temple in which the Lord placed a memorial of his name. No place was given in it to any but to the Jews alone; and they would have reckoned the temple to be polluted, if any of the Gentiles had entered into it. Hence also a serious insurrection arose against Paul for having brought into the temple uncircumcised persons. The Lord now admits, without distinction, those whom he previously forbade; and indeed he set aside this distinction, when we, who were the children of strangers, were brought by him into the temple, that is, into his Church, which is not confined, as formerly, within those narrow limits of Judea, but is extended through the whole world. A place and a name. yd (yad) is here put for place, as in many other passages. It might also be supposed to denote "authority," or "power;" for they shall be elevated to such dignity as to be accounted the children of God. Better than of sons and of daughters. A question may arise, Does the Lord compare the Jews who were at that time in the Church, with the believers whom he shall afterwards place in their room; or, does he contrast the future condition of the people with their condition at that time? For it is certain that "the name" of the Gentiles is "better" than that of the Jews, who were "cut off on account of their unbelief;" and we have succeeded in their room, "as wild olives ingrafted into a good olive tree," as Paul says. (Romans 11:24) The meaning' might therefore be, that "eunuchs" and "foreigners" shall have "a better name" than children and domestics, who were regarded as God's heritage. But I choose rather to explain it in a different manner, namely, that the dignity of believers shall be higher under Christ than it was under the Law. The patriarchs had a very excellent "name," when they called upon God as their Father, and were joined in covenant with him; but the grace of God has been far more abundantly poured out upon us since the coming of Christ; and therefore we have obtained in him a far more excellent name. A perpetual name. He calls this name "perpetual," because it is written in heaven, where it shall live and flourish throughout all ages. Wicked men wish to have their name made illustrious in this world, and labor to promote their reputation, that the remembrance of their name may last for ever; but it is fading and of short duration. But far different is this name; for it makes us heirs of the heavenly kingdom, so that in the presence of angels we are reckoned to be the children of God. We might also interpret mvnym (mibbanim) to mean, "than the name which is derived from children; [99] for men, by having children, do in some respect perpetuate their own name. He promises that this name shall be far more excellent. But I prefer to follow the former exposition. 6. The children of the foreigner who shall be joined to Jehovah. He repeats the same thing which he had formerly said, that God will open the doors of his temple to all men without distinction, so that there shall no longer be a distinction between the Jew and the Greek. He declares that those whom God brings into a state of friendship with himself by the word, which is the bond of our adoption, are "joined to God." This is "the betrothing in mercy and faithfulness" which is mentioned by Hosea. (Hosea 2:19, 20) Not only does he grant to them a temple in which they may adore him as the body of the people were wont to do, but he assigns to them a more honorable rank, that they, nay minister to him; that is, God acknowledges as priests or Levites those who were formerly heathens. And that they may love the name of Jehovah. We must observe the end of the calling, which is here stated; for he says that they shall be God's ministers on condition that they love his name. Thus hypocrites are here excluded; for the calling joins two things together, that we serve God, and that our service be with a ready and cheerful disposition of mind. There can be no worship of God, if we do not willingly and readily yield obedience. What is said about alms, that "God loveth a cheerful giver," (2 Corinthians 9:7) ought to be applied to every part of life, that we render to God willing service. Whosoever shall keep my Sabbath. He again mentions the Sabbath; and we have said that under this word is included the whole worship of God. In observing it the people overlooked that which was of the highest importance; for, by resting satisfied with outward ceremony, they neglected the truth, that is, reformation of life. The Lord enjoined them to rest in such a manner as to keep both their hands and their minds from all crime and wickedness. And shall embrace my covenant. Here he describes the zeal and steadfastness of those who submit themselves to God and cleave to his word; and therefore, if we are joined to God by a covenant, we ought to hold by it constantly, and adhere firmly to sound doctrine, so that it may not be possible to withdraw or separate us from him in any manner. 7. These will I bring. By these modes of expression he describes what he had formerly stated, that foreigners who were formerly excluded from the Church of God, are called to it; so that henceforth the distinction between circumcision and uncircumcision shall be abolished. This cannot refer to proselytes, who were received into the number of God's people by circumcision, for that would have been nothing new or uncommon; but he testifies that the grace of God shall be diffused throughout the whole world; and this cannot be accomplished without uniting the Gentiles to the Jews so as to form one body, which happened when the difference between circumcision and uncircumcision was taken out of the way. There is therefore nothing now to prevent Gentiles from ministering to God, seeing that they have been called into the temple, that is, into the assembly of believers. Not only so, but we saw a little before, that the priesthood is removed from the tribe of Levi, not only to the whole body of the people, but even to foreigners. How strongly the Jews abhor this sentiment is well known; for, although they read these words of the Prophet, yet they reckon it to be utterly monstrous that the Gentiles should be called to this distinguished benefit of God which was especially intended for them. Yet the Prophet's meaning is so plain, that it cannot without the greatest impudence be called in question. He extols this grace from the fruit which it yields; for true and perfect happiness is, to be reconciled to God and to enjoy his favor. We know, indeed, that wicked men indulge excessively in mirth; but that mirth is turned into gnashing of teeth, because the curse of God rests upon it. But God fills the hearts of believers with the most delightful joy, not only by showing that he is reconciled to them, but by the manifestation of his favor and kindness in their prosperity. Yet their highest joy is that which springs from "peace" of conscience, which Paul ascribes to "the kingdom of God," (Romans 14:1-7) and which we enjoy when we are reconciled to God by Christ. (Romans 5:1) Their burnt-offerings and sacrifices shall be acceptable. He promises that their sacrifices shall be acceptable to him, because all have been called on this condition, that they shall offer themselves and all that they have to God. By the word "sacrifices," he means such spiritual worship of God as is enjoined in the Gospel; for the Prophet spoke in accordance with what was customary in his time, when the worship of God was wrapped up in a variety of ceremonies. But now, instead of sacrifices, we offer to God praises, thanksgivings, good works, and finally ourselves. When he declares that they shall be acceptable, let us not imagine that; this arises from their own value or excellence, but from God's undeserved kindness; for he might justly reject them, if he looked at them in themselves. This ought to be a spur to excite in us a strong desire to worship God, when we see that our works, which are of no value, are accepted by God as if they had been pure sacrifices. He adds, On my altar; because in no other manner could the sacrifices be acceptable to God than "on the altar," by which "they were sanctified." (Matthew 23:19) Thus all that we offer will be polluted, if it be not "sanctified" by Christ, who is our altar. For my house shall be called a house of prayer. Formerly the temple was appointed for the Jews alone, whom in an especial manner the Lord desired to call upon him; for, when Paul shows that the Jews have a superiority over the Gentiles, he says that latreia, that is, "the worship of God," is theirs. (Romans 9:4) Thus by an extraordinary privilege, such as the rest of the nations were not permitted to enjoy, a temple was built among them. But now the distinction has been removed, and all men, to whatsoever nation or place they belong, are freely admitted into the temple, that is, into the house of God. This temple has been enlarged to such a degree, that it extends to every part of the whole world; for all nations have been called to the worship of God. Here we have the manifest difference between the Law and the Gospel; for under the Law the true worship of God was observed by one nation only, for whose sake the temple was especially dedicated to him; but now all are freely admitted without distinction into the temple of God, that they may worship him purely in it, that is, everywhere. We must attend to the form of expression, which is customary and familiar to the Prophets, who employ, as we have already said, figures that correspond to their own age, and, under the name of "Sacrifices" and of "the Temple," describe the pure worship of God. He paints the spiritual kingdom of Christ, under which we may everywhere "lift up pure hands," (1 Timothy 2:8) and call upon God; and, as Christ saith, God is not now to be adored in that temple, but "the true worshippers worship him in spirit and in truth." (John 4:24) For this reason we see a fulfillment of this plain prophecy, namely, that "to all peoples the house of God hath become the house of prayer," that all may "call upon him, Abba, Father," (Romans 8:15; Galatians 4:6) that is, in every language; that henceforth the Jews may not boast that they alone have God. Thus the prophets were under a necessity of accommodating their discourse to their own time, and to the ordinary services of religion, that they might be understood by all; for the time of full revelation was not yet come, but the worship of God was clothed with various figures. Yet undoubtedly the temple, which had been consecrated to the name of God, was actually his house; for he testified by Moses that he would be in all places where he made mention of his name, (Exodus 20:24) and Solomon, at the dedication of the temple, said, "When they shall come to pray in this house, thou wilt hear in heaven, in thy habitation." (1 Kings 8:30) And accordingly Christ reproves the Jews for "turning his Father's house into a den of robbers," (Matthew 21:13; Mark 11:17) and connects this passage with a passage in the book of the Prophet Jeremiah 7:11 Christ calls the temple "the house of prayer," with reference to that time when the Gospel had not yet been published; for although he was come, he was not yet known, and the ceremonies of the Law were not abolished. But when "the vail of the temple was rent," (Matthew 27:51) and pardon of sins was proclaimed, these applauses of the temple ceased along with other ceremonies; for God began to be everywhere called upon by "all peoples." Yet it must here be observed that we are called into the Church, in order that we may call on God; for in vain do they boast who neglect prayer and true calling upon God, and yet hold a place in the Church. In whatever place we are, therefore, let us not neglect this exercise of faith; for we learn from the words of Isaiah, as it is also said, (Psalm 50:14) that this is the highest and most excellent sacrifice which God demands; so that the holiness of the temple consists in prayers being there offered continually. 8. The Lord Jehovah saith. Isaiah again confirms what he formerly testified as to the restoration of the people; for although he extolled in lofty terms the grace of God, by which he would deliver his people, yet the condition of the Church was such that promises of this kind appeared to be ridiculous. Such repetitions, therefore, are not superfluous, but were necessarily added in order to strengthen feeble minds, that they might be fully convinced of that which was otherwise incredible. Who gathereth the outcasts of Israel. It is with reference to the subject in hand that he bestows on God this title; for it belongs to him to gather a scattered church, and the same words, "he gathereth the outcasts of Israel," are used here in the same sense. (Psalm 147:2) Thus he promises that he will assemble them, and not them only, but that he will add to them various "peoples," that the Church may be very numerously increased and multiplied. Whenever therefore we are drawn by various calamities of the Church to doubt as to his gathering them together, we ought to interpose this shield: "It belongeth to the Lord to gather the dispersed of Israel; and, though they are widely dispersed and scattered, yet he will easily and perfectly restore them." Still more will I gather upon him his gathered. I willingly keep by the literal meaning of the words of the Prophet. l (gnal) that is, "To,' or "Upon;" for he appears to me to have in view what he had said in the former verse, that the temple would be opened to all peoples; and he means that he will yet add many others to the Jews who have been gathered. This actually happened; for not only did he gather the dispersed in Babylon, but he also gathered other dispersions, which were frequent and almost of daily occurrence. Nor has he ever ceased to gather; so that he has added a large mass to those who have been gathered. 9. All ye beasts of the field. This prediction appears to be at variance with what goes before; for what the Prophet has hitherto said was full of the most delightful consolation, but now he appears to threaten fiercely, and to predict frightful ruin. These statements might indeed appear to be contradictory; but, after having comforted believers, it ought not to be thought inconsistent if he forewarn them of a future calamity that they might not lose courage when they saw everything near destruction, and that necessity might likewise prompt them to betake themselves more warmly and earnestly to the grace of God. There is also another reason, that hypocrites abuse the promises of God and hold them out under false pretenses, cherish unfounded hope, and insolently boast of those things which do not at all belong to them; and therefore Isaiah intended to take from them the ground of false boasting. And thus his design was twofold; first, that the hearts of believers might not be discouraged by various calamities, which should bring them almost, to utter destruction, and that even when, amidst prosperity and peace, they beheld by faith at a distance a future calamity, they might rest satisfied with this single consolation; and secondly, that he might strike hypocrites with dread and horror, so that they might not exalt themselves by vain confidence, or freely indulge their sinful inclinations under the pretense of these promises. For this reason God calls not men, but savage "beasts," that they might devour the people. He therefore forbids believers to be alarmed and tempted to unbelief, when these wild beasts shall be sent. And yet he intended also to strike terror into them, that he might arouse them to repentance, and to exhort them to seek the mercy of God, that the promises might not lose their value. When he calls them "beasts of the field," he means beasts of every kind, and includes not only the Babylonians and Assyrians, but Antiochus, the Romans, and other enemies of the people, who brought various calamities upon them. But he has chiefly in view the defeat which they received from the Babylonians, who carried them away into wretched bondage. 10. Her watchmen are blind. He now assigns the reason why the people must be destroyed. It is because they are governed by wicked princes and pastors; not that he wishes to throw the blame on them alone, and thinks that the people are innocent, but because this was the beginning of the evil. We are not exempted from blame, if we follow blind guides, but, on the contrary, are justly punished for our transgressions; for the Lord takes away good guides from those whom he intends to punish for their ingratitude. By the word "Watchmen" [100] he means not only the prophets, to whom was committed the office of teaching, but likewise judges, princes, and kings, who ought to have governed everything in a proper manner. He includes both kinds of government, that of princes, and that of the ministers of the word, whom the Lord has placed, as the two eyes in the body, to govern the Church. Consequently, if they are wicked or unfaithful, there cannot arise a more destructive plague to a commonwealth. All are ignorant. First, he reproaches them with want of knowledge; for, as it is the chief excellence of a good shepherd to know his duty, that he may judge what is profitable and what is pernicious to the flock, and to watch laboriously, and to stand, as it were, on a watch- tower, that he may promote their safety in every respect, so nothing is more inconsistent with that office than ignorance and blindness. No man, therefore, will be a good shepherd, unless he understands the right method of governing the people. And hence we see what we ought to think of the idols of our time, who haughtily and insolently boast of the name of shepherds or pastors; for they are untaught and ignorant beasts. All are dumb dogs. By calling them, secondly, "dumb dogs," he charges them with slothfulness and indifference; for, since it is the duty of a good shepherd to be industrious and careful, when he calls them slothful and indifferent, he shows that they had nothing about them that ought to belong to a shepherd. Thus, when we are deprived of good shepherds, and when lazy or even savage beasts come in their room, let us acknowledge God's wrath, and let us know that destruction is not far off; for the Prophet threatens and foretells the ruin of the people, when shepherds are "dumb." Hence also it follows, that God appoints them to discharge the office of "dogs," that is, to keep watch, to drive away robbers and thieves, and not to permit them to enter into the fold. And if dogs are so faithful guardians and so warmly attached to their masters, that they continually watch for their safety, and do not cease to drive away, by barking, those from whom danger is apprehended, shepherds, when they give themselves up to sloth and drowsiness, ought to be ashamed of being surpassed by a brute beast. 11. And those dogs strong of appetite. The third vice which he remarks in wicked pastors is insatiable avarice. Though they are lazy in all that relates to good government, yet they have a strong and ravenous appetite for food. Some view the Prophet's words as still more extensive, and as meaning that they rule tyrannically. Ezekiel expressly reproves them for this vice; for false prophets are commonly fierce, and act cruelly and barbarously towards the people of God. (Ezekiel 34:4) But if any person examine the matter carefully, he will perceive that the Prophet speaks of their insatiable avarice, which he afterwards describes by a variety of expressions. They look to their ways. That is, "They attend eagerly to their own affairs; every person consults his own advantage." In short, he means that there is no man who does not wish to be preferred to others, as if every man had been born for himself. Every one to his gain from his end. [101] mqtshv (mikkatzehu) has received various expositions. Some render it, "In his end," that is, "In his affairs;" as if the reading had been, vqtshv, (bekatzehu) But this does not agree with the Prophet's meaning. Others render it, "From the end of his avarice." I think that a more simple interpretation is, "From his end," that is, "On his part;" or as we commonly say, (Chacun en son endroict,) "Every one in his place." Thus every one is bent on avarice, and draws and appropriates everything to himself, and consults his own advantage, without attending to the duties of his office. Hence we learn, that no man can serve God who is given up to wicked desires; and he who shall labor to amass wealth, will not apply his mind to build up the Church of the Lord. No kind of blindness can be more dangerous than avarice; and so much the more ought it to be avoided by pastors, if they wish to be faithful servants of God. When we see the Prophet complaining of the bad pastors of his time, let us not be alarmed if we meet with the same thing in the present day, and let us not look upon it as an unusual occurrence that so few are earnestly employed in the work of the Lord. 12. Come ye, I will fetch wine. After having spoken of the avarice and carelessness of pastors, he points out their desperate wickedness and obstinacy; for he represents them as speaking, [102] and brings forward their hardhearted speeches, from which it is evident that they could not be brought back to the right path by any admonitions or threatenings, but fearlessly despised them all. In another passage the Prophet quoted the words of scorners, who, when the servants of God exhorted them to sackcloth and ashes, invited each other to feasting and drinking. "Let us eat and drink; for tomorrow we shall die." (Isaiah 22:13) Why do those prophets annoy us? It will never fare well with us, if we give ear to them. (Isaiah 28:15) A similar complaint is here repeated by Isaiah, that the pastors held out obstinately and seared themselves against the judgments of God. Nor does he merely reprove them for drinking wine and strong drink, which in itself is not sinful, but for that mental drunkenness and brutality by which men haughtily and insolently despise the word of God. In other passages drunkenness and the abuse of wine are condemned; but here the Prophet exclaims against the madness and insolence with which pastors exalted themselves against God, and trampled under foot all threatenings, warnings, reproofs, and, in short, all religion. Yet there can be no doubt that he reproves the gross and shameful wickedness of burying reflection, as if on purpose, by excess of wine and feasting, that no shame or fear, no reverence for God or men, might disturb their repose; as ungodly persons do all they can to stupefy themselves by unlawful pleasures, that they may more daringly, and with less reserve, abandon themselves to wickedness. It is a shocking and monstrous sight to behold such contempt of God and of religion, not in foreigners, not in the common people, but in governors and princes themselves, who ought to have instructed others by their example, in that sacred order which bore the image of Christ; for both kings and priests bore his likeness and image. How intolerable this pride is, by which men furiously oppose the word, is well known. We are ruined and undone, when this medicine, which is the last, is rejected by us; for we do not permit the Lord to lead us back into the right path. [103] For this reason he has threatened in another passage that "this wickedness shall not be expiated." (Isaiah 22:14) Thus he rebukes the height of impiety; and it is of great importance for us to weigh carefully the words which follow -- As today, so tomorrow. That is, "If it is well with us today, it shall be well tomorrow. Let us not be miserable before the time." [104] He describes their aggravated guilt, in treating with mockery God's gentleness and forbearance, and assuring themselves that they would escape punishment, as if God were asleep or enjoyed luxurious ease in heaven, whenever he suspended his judgments. By such diabolical proverbs, do men, even in the present day, labor to soothe and even to fascinate their consciences, that they may more fully wallow in every kind of pleasures, and indulge in their iniquities and crimes. That we may not fall, therefore, under this terrible judgment of the Lord, let every one examine himself, and perceive at a distance the wrath of God, that it may not attack us suddenly and unprepared. __________________________________________________________________ [93] Commentary on Isaiah, [7]Vol. 1, pp. 56, 57 [94] "Admonneste les fideles." [95] "Ausquels la grace a este faite." "To whom grace hath been given." [96] "The essential meaning of this verse is, that all external disabilities shall be abolished, whether personal or national. To express the latter, he makes use of the phrase vn nkr, (ben nekar,) which strictly means not the son of the stranger,' as the common version has it, but the son of strangeness,' or of a strange country;' nkr (nekar) corresponding to the German Fremde, which has no equivalent in English. Alexander [97] "According to the Law, (Deuteronomy 23:1) eunuchs could not be received into the Hebrew nation; so that their situation, in that respect, was the same as that of the foreigners who were formerly mentioned. Of what use (might such a person say) are those splendid promises to me, who cannot be admitted into the Jewish commonwealth?" -- Rosenmuller. [98] "Toutes les marques exterieures." [99] "A place and name more excellent than that which comes from children." Doederlein. "More excellent and longer lived than that name which the fathers of families procure for themselves by the succession of posterity." Rosenmuller. [100] "The prophets are called Watchmen,' (Jeremiah 6:17; Ezekiel 3:17; 33:2, 6, 7; Isaiah 52:8) because it is their duty to see far, and to look out, and carefully to observe the evils, and the causes of the evils which may be pernicious to the people. The metaphor is drawn from guards or military sentinels, who, being placed on the watch-towers of fortified cities, carefully attend to everything that may bring mischief on the city." Rosenmuller. [101] "From his quarter." (Eng. Ver.) "Heb. this extremity,' his quarter, be it ever so remote; that is, universally." Stock. "Literally, From his extremity.' Jerome correctly renders it, From first to last,' that is, without any exception; and that is the meaning which the word bears in Genesis 19:4; 47:2; Ezekiel 33:2." Rosenmuller. "All to a man." Doederlein. [102] "Thus they spoke one to another." Jarchi. [103] "Au bon chemin." [104] "Thus, in all probability, these drunken guardians of the people said, in derision of the prophets, who were continually threatening them with destruction. They tell us of imminent danger and strange calamities which hang over our heads. But mind them not. Let us cheer our hearts with wine, and drown the thoughts of such improbable chimeras. Let us take our pleasure today, and never doubt but tomorrow we shall be full as merry, and so on for many years." -- White. __________________________________________________________________ __________________________________________________________________ CHAPTER 57. __________________________________________________________________ Isaiah 57:1-21 1. The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come 1. Justus periit, et nemo est qui cor adjiciat. Viri misericordiae colligantur, nec est qui animadvertat, quod a facie mali colligatur justus. 2. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. 2. Veniet pax, quiescent in cubilibus suis, quisquis ambulat coram eo. 3. But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore. 3. Et vos accedite huc, filii veneficae, semen adulteri et meretricis. 4. Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood, 4. Super quem oblectati estis? Super quo aperuistis os? Exeruistis linguam? Annon vos filii praevaricatores? Semen mendax? 5. Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks? 5. Incalescentes in quercubus (vel, cum diis) sub omni arbore frondosa, immolantes pueros in convallibus, sub prominentiis riparum. 6. Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these? 6. In politis lapidibus (vel, in partibus torrentis) vallis pars tua; ipsi, ipsi sors tua. Etiam ipsis fudisti libamen, obtulisti sacrificium; an super his oblectationem capiam (vel, poenitentia ducar)? 7. Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice. 7. Super montem excelsum et elevatum posuisti stratum tuum. Etiam illuc ascendisti ad immolandum victimam. 8. Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. 8. Post ostium et postem posuisti memoriale tuum; discooperta es a me; ascendisti, dilatasti lectum tuum, fecisti cum iis foedus, dilexisti lectum eorum, loco quem vidisti. 9. And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell. 9. Et profecta es ad regem cum oleo, multiplicasti pigmenta tua; misisti legatos tuos ad locum remontum humiliata es usque ad inferos. 10. Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. 10. Fatigata es in multiplici itinere tuo; nec dixisti, Desperatum est. Invenisti vitam manus tuae, ideo non doluisti. 11. And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not? 11. Et quem reverita es, et timuisti, quod mentita es, et mei non es recordata, nec posuisti super cor tuum? Annon quia ego dissimulavi, et a seculo ideo me non times? 12. I will declare thy righteousness, and thy works; for they shall not profit thee. 12. Ego annuntiabo justitiam tuam et opera tua, nec proderunt tibi. 13. When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain; 13. Dum clamaveris, liberent to collectitii tui. Atqui omnes tollet ventus, rapiet vanitas. Qui autem in me sperat haereditate obtinebit terram, et possidebit montem sanctitatis meae. 14. And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people. 14. Et dicet, Sternite, sternite, complanate vaim, tollite offendiculum e via populi mei. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 15. Quoniam sic dixit excelsus et sublimis, habitans in perpetuitate, cui nomen Sanctus: Excelsum et sanctum incolo, et cum afflicto et qui humilis est spiritu, ut vivificem spiritum humilium, ut vivificem cot afflictorum. 16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. 16. Quia non in perpetuum litigabo, neque semper irascar. Nam spiritus a facie mea induetur (vel latebit, aut deficiet;) et flatus ego feci. 17. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. 17. Propter iniquitatem cupiditatis ejus iratus fui, et percussi eum; abscondi me, et irascar; ipse autem aversus abiit in via cordis sui. 18. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. 18. Vias ejus vidi, et sanabo eum, et ducam eum, reddens ei consolationes et lugentibus ejus. 19. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him. 19. Creo fructum labiorum. Pax, pax, longinquis et propinquis, dicit Iehova, et sano eum. 20. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. 20. Impii autem quasi mare dispulsum, quod quiescere non poterit; et projicient aquae ejus coenum et lutum. 21. There is no peace, saith my God, to the wicked. 21. Non est pax, dixit Deus meus, impiis. 1. The righteous man hath perished. Isaiah continues his subject; for, after having shown how fearlessly hypocrites indulge in their luxuries, and with what impudence they despise the word of God, he likewise complains that they do not consider the works of God. We have been placed here, as in a spacious theater, to behold the works of God; and there is no work of God so small that we ought to pass by it; lightly, but all ought to be carefully and diligently observed. And no man layeth it to heart. The Lord holds out as a mirror this event of his providence, more remarkable than all others, that he takes away good and worthy men out of this life, when he determines to chastise his people severely. But no man considers it, or reflects that it is a token of approaching destruction, that God gathers them, and places them in safety from being distressed by prevailing afflictions. The general meaning is, that wicked men grievously deceive themselves by supposing that there is no greater happiness than to have life continued to a great age, and by thus pluming themselves on their superiority to the servants of God, who die early. Being attached to the world, they likewise harden themselves by this pretense, that, by nothing else than a manifestation of God's favor towards them, while others die, they continue to be safe and sound. Men of mercy are gathered. If by "men of mercy" be meant kind or tender-hearted men, this description ought to be carefully studied, by which the Prophet shows what is the true righteousness of the children of God; for hypocrites reckon this to be of no value. But nothing is more acceptable to God than kindness, by which we give evidence of our righteousness, and manifest that our heart is free from all hypocrisy. Yet we may with equal propriety take the phrase "men of mercy" in a passive sense, as meaning those whom the Lord has embraced by his mercy; for it is a phrase of frequent occurrence in Hebrew writings. Nor will it be inappropriate to suppose that there is an implied contrast between the grace of God and the wicked and unfavorable judgments of men; for they are wont to look on those persons as condemned who are taken away in the flower of their age. But, since God, in many passages of Scripture, represents gentleness and kindness as a distinguishing mark of his children, this may be, as I have said, a definition of true righteousness. Hence we see that the Lord, at that time, gathered many good men, whose death portended some dreadful calamity, and yet that the Jews paid no regard to such forewarnings, and even proceeded to more daring lengths of wickedness; for they thought that all went well with them, when they were the survivors of many excellent men. This doctrine is highly appropriate to every age. It frequently happens that God takes good men out of this world, when he intends to punish severely the iniquities of the ungodly; for the Lord, having a peculiar regard to his own people, takes compassion upon them, and, as it were, snatches them from the burning, that even survivors may perceive in it the wrath of God. And yet this is not an invariable rule; for righteous men are frequently involved, along with the reprobate, in temporal punishments; but it is so frequent that it rarely happens otherwise. [105] In our own times a remarkable instance of this was given in the death of Luther, who was snatched from the world a short time before that terrible calamity befell Germany, which he had foretold many years before, when he exclaimed loudly against that contempt of the Gospel, and that wickedness and licentiousness which everywhere prevailed. Frequently had he entreated the Lord to call him out of this life before he beheld that dreadful punishment, the anticipation of which filled him with trembling and horror. And he obtained it from the Lord. Soon after his death, lo, a sudden and unforeseen war sprang up, by which Germany was terribly afflicted, when nothing was farther from her thoughts than the dread of such a calamity. Instances of this kind occur every day; and if men observed them, they would not so heedlessly flatter themselves and their vices. But I thought it right to take special notice of this event, both because it happened lately, [106] and because in so distinguished a preacher of the Gospel and prophet of God it must be more clearly seen. We ought, therefore, to consider diligently the worlds of the Lord, both in the life and in the death of "the righteous," but especially in their death, by which the Lord calls them away to a better life, that they may be rescued from those afflictions in which the wicked must be plunged. 2. Peace shall come. The Prophet describes what shall be the condition of believers in death; for the wicked, who think that there is no life but the present, imagine that good men have perished; because in death they see nothing but ruin. For this reason he says that "Peace shall come," which is more desirable than a thousand lives full of trouble; as if he compared them to discharged soldiers, who are and allowed to enjoy case and quietness. They shall rest in their beds. He adds the metaphor of sleep, in order to show that they shall be absolutely free from all the uneasiness of cares, just as if they were safely pleasantly asleep "on their beds." Whosoever walketh before him. [107] I do not think that the verb "walketh" is connected with slvm, (shalom,) "peace," as some do, who suppose the meaning to be this, that peace shall go before believers, so as to be, as it were, the guide of their life. But I am of opinion that believers, on the contrary, are described by it; as if he had said, "Whosoever walketh before God shall enjoy peace." Thus, when righteous men die, and their various labors are finished, and their course is ended, they are called to peace and repose. They "rest in their beds," because they do not yet enjoy perfect blessedness and glory; but they wail; for the last day of the resurrection, when everything shall be perfectly restored; and that, I think, is what Isaiah meant. It will be said, "Do not righteous men enjoy this peace while they live?" for the fruit of faith is, that; "in patience we may possess our souls." (Luke 21:19) Although faith produces peace in our hearts, (Romans 5:3) yet we are tossed about by various storms and tempests; and never in life are we so calm and peaceful as when the Lord takes us to himself. Peaceful and calm, therefore, is the death of the righteous, (Psalm 116:15) for it is "precious in the sight of God;" but stormy is the death of the wicked. [108] Hence also we may learn that souls are immortal; for if souls had no feeling, (as some fanatics have dreamed,) they could not enjoy "peace." Thus they enjoy peace and repose, because they live in Christ. 3. And draw near, ye sons of the sorceress. After having spoken of the happy and peaceful death of good men, he breaks out with very great vehemence against the wicked, who did not cease to lead a base and shameful life, and were not moved by the death of believers. As he had said that good men enjoy peace, so he threatens that the wicked shall have ceaseless war. He taught that to the holy servants of God death shall even be like a hiding-place, to shelter them from the whirlwind, and storm, and other tempests, that he might threaten the worst of evils against the obstinate despisers of God. Here we ought to observe the contrast, between good men who walk before God, and the wicked, who cease not rebelliously to resist God. The former shall enjoy peace when they die; the latter shall have no peace during life, and shall feel dreadful torments in death. He orders them to come forth to the judgmentseat of God, which they hope that they will be able to escape by their disguises; and therefore he affirms that they gain nothing by their refusal, for they shall be dragged against their will. The more hardened they were, the sharper were the excitements that must be applied to them; and therefore the harshness of the Prophet could not be excessive, either in arousing their stupidity, or in casting down their pride. And indeed it is well known how insolent was the vanity of the Jews on account of their genealogy; for which reason the prophets frequently beat down their haughtiness and pride, and affirmed that they were not the children of Abraham, because they were bastards and traitors. On this account Isaiah calls them "the seed of the adulterous and the whore." In like manner Ezekiel reproaches them, "Thy father is an Amorite; thy mother a Hittite." (Ezekiel 16:3) Similar forms of expression are found ill many parts of Scripture. Thus he beats down their intolerable hardihood, and drags them forward unwillingly and reluctantly, that they might not think that they could escape the judgmentseat of God. 4. On whom have ye made sport? The Prophet shows that there is no reason why the Jews should boast so proudly on the pretense of their birth, seeing that they mocked at God and the prophets. They thought that they had to deal with men, when they rejected the word; as we see that wicked men in the present day, while they fearlessly despise the doctrine of God and laugh at ministers, nevertheless shelter themselves, and falsely glory in the name of God. This is the reason why the Prophet bears hard upon them and censures with severity. On whom have ye opened the mouth? The meaning of the words is, "When ye put forth the tongue against God, and mock his word, do ye think that ye have to deal with a mortal man?" The question ("On whom?") means that they resorted to disguises and concealments, in order to conceal their impiety; for wicked men do not confess that they are rebels against God, and even complain that they are very unjustly treated. But they must be dragged to the light and convicted of their wickedness; for if there be a God in heaven, they carry on war with him, by attacking and rejecting his word and treating it as a fable. To "open the mouth" and to "put forth the tongue" mean the same thing, except that by these expressions he has more fully described their wickedness, in not only rejecting God, but also mocking him. The inward contempt of the heart had driven them to open jeers and blasphemies, so that they were not moved by any fear of disgrace. Seed of the adulterer and the whore. At length he concludes that they are treacherous children, a lying seed, and that he has justly reproached them with being "the children of the whore;" for such contempt of God could not be found in the children of Abraham. Hence we learn in what manner wicked men ought to be treated, and with what severity they ought to be reproved, that they may not flatter themselves; and the more they despise everything that is held out in the name of God, the more ought their sacrilegious wickedness to be exposed and dragged forth to public view. 5. Inflaming yourselves. Others render it, "Taking delight" or "consolation;" but the Prophet makes use of a metaphor which is often found in Scripture, and which is exceedingly adapted to the present subject; for the Lord compares the ardor by which idolaters are hurried along to the love of a harlot, by which poor wretched men are inflamed so as to be transported with blind eagerness. (Jeremiah 3:1; Hosea 2:2; 4:5) Idolaters have no moderation, and do not permit themselves to be reclaimed from their madness by any arguments. In the sight of God idolatry is a very base kind of fornication. Under the oaks, or, with the gods. Some translate 'lym (elim) "gods," and others "oaks." [109] I leave every one at liberty to adopt either reading; for the meaning will always be the same, and commentators are agreed that the Prophet condemns idolatry. I do not dispute, therefore, about the reading; though it is probable that the same thing is twice repeated, in accordance with the practice of Hebrew writers, in a particular and in a general form, and yet that the Prophet, by means of an ambiguous word, alludes to "the gods." Sacrificing children. Here he bears still harder on the Jews, and shows that they are not the true seed of Abraham; seeing that they pollute themselves with superstitions of every kind. In consequence of the delight which the Jews took in such practices, he exposes their vileness. "You shelter yourselves, indeed, under the name of religion, but I declare that you commit fornication with idols." In this manner it was proper to expose and freely to point out that wickedness which base and malicious men endeavor to cloak under various pretenses; and thus the Prophet boldly discharges his duty by summoning men to the judgmentseat of God, and holding them to be guilty, though they wish to take every method of excusing themselves. He shows that they are treacherous, and have departed from the law of God by abominable idolatry, and mentions one kind of shocking and even accursed and monstrous worship; namely, the "sacrificing of children," from which it is very evident how powerful is the spirit of error, when men have once turned aside from God. Satan seizes their minds (2 Thessalonians 2:9) in such a manner that he drives them altogether to madness and rage. They who do not hesitate to slay their children, as if on the ground of its being a righteous sacrifice, must be in a state of furious madness. And yet those cruel murderers of their children did not want some pretense; for they cloaked their crime under the example of Abraham, who did. not spare (Genesis 22:16) his onlybegotten son; and the ancient Hebrew writers pronounce it to have been (kakozelia) a wicked imitation "If we are Abraham's descendants, we ought not to spare our children." But Abraham did this (Genesis 22:2) by the command of God; while they did it of their own accord, and without God's command. It was an extraordinary example, by which the Lord intended to try and attest Abraham's faith. Besides, Isaac was not sacrificed; for the Lord was satisfied with Abraham's cheerful and ready will. (Genesis 22:12) They slew their children. It was, therefore, a perverse and damnable imitation, for they differed widely from their father This should be carefully observed; for a large portion of superstitions has proceeded from this source of (kakozelia) wicked imitation. Men have rashly and without discrimination seized on everything that was done by the fathers. 6. Amidst polished stones, or, in parts of the valley. He continues the same subject, and reproves in various ways the superstitions which abounded in Judea; for no place was altogether free from idolatry. There were no rocks, no rivers, no valleys, no corner whatever, in which they had not erected a monument of their superstition. They had their groves and mountains, in which they sacrificed after the manner of the Gentiles. Whether we here adopt the reading, "Polished stones," or "Parts of the river," the meaning will be the same. The Prophet means that the Jews chose their own method of worshipping God, and turned aside from the rule which he had laid down in his Law; and consequently that every kind of worship which they followed by their own choice was abominable and wicked; for in religion and in the worship of God it is only to the voice of God that we ought to listen. If it be thought preferable to render it "polished stones," then Isaiah rebukes the contempt of the Law by which God forbade the use of hammers, (Exodus 20:25) in hewing or chiselling the stones to be employed in building the altar; for he did not wish that sacrifices should be offered on any but one altar. But as it was customary with the Gentiles to dedicate temples near fountains and rivers, the other meaning will be equally appropriate. They, they are thy lot. The repetition of "they, they" is highly emphatic. A word may be supplied by way of permission, as if the Lord permitted the Jews to abide by their practices, since they had forsaken him and preferred idols and false worship; as it is said, "Go, sacrifice to idols." (Ezekiel 20:39) I am disposed to favor this reading; as if he had said, "I leave to you your inventions, and willingly permit you to be entirely devoted to them, and relinquish my right; for I have nothing to do with traitors and apostates." And yet he undoubtedly alludes to that passage in the writings of Moses, by whose mouth God said that he would be the inheritance of his people, so that they ought to be satisfied with having him alone. (Numbers 18:20) This was also followed by David, who says, "The Lord is my portion, my inheritance." (Psalm 16:5) Since, therefore, the Jews had revolted from God, and had followed idols, the Lord justly commanded them to keep the idols to themselves, and intimated that he would have nothing in common with them. Even to them hast thou poured a drink-offering. He proceeds in enumerating superstitions, and confirms the statement that he has been rejected and cast off by them; for they alienated to false gods what he wished to belong to himself alone. The Jews might have replied to every word of the Prophet, that they had no other intention than to worship God. But the Prophet pays no regard to such idle and frivolous pretenses; for the wrath of God is provoked by false worship, and is the more inflamed by it in proportion as it is more constant and longer continued. Hence we learn what sobriety we ought to observe in the worship of God, that we may depend on his word alone; for whosoever shall swerve from it in the smallest degree, will not only lose his labor, but will kindle the wrath of God, whose majesty he wickedly insults and does all that is in his power to lessen. Shall I take pleasure in these things? It might also be translated, "Shall I repent?" This interpretation has been most generally adopted, because he wishes to assign a reason why he punishes the people. As if he had said, "When I take vengeance for these transgressions, is it possible that I shall repent?" Yet the interpretation which I have followed appears to me preferable, "Shall I take delight, or consolation, from those sacrifices which thou hast offered to me?" For idolaters commonly take delight in their own inventions, and imagine that God also is delighted with everything that they pursue with mad and furious eagerness. Nor is such a question superfluous; for men think that God is like themselves, and will approve of everything that is agreeable to them. On the contrary, he declares that nothing is approved by him, or is acceptable to him, but what agrees with his word. [110] 7. Upon a lofty and high mountain. He again repeats that metaphor at which we have formerly glanced. Superstitious persons commit fornication with their idols, because, by forsaking the simplicity of the word, they violate the bond of that holy marriage into which God has entered with them, and prostitute themselves to Satan. But now Isaiah intended to express something more; for, when he says that they set up their bed on a lofty place, he means that they are not at all ashamed of their shameful conduct. As a harlot, who has lost all shame, dreads not the sight of men, and cares not about her reputation, so they openly and shamefully committed fornication in a lofty and conspicuous place. He compares altars and groves to "beds" on which that accursed crime is committed, and he compares men who sacrifice on them to impudent and abandoned harlots. As to the opinion entertained by some, that this relates to the couches on which they reclined at their sacrificial feasts, there is no good foundation for it. To offer a sacrifice. Here he describes without a figure that kind of fornication which he rebukes, namely, that they offered sacrifices to idols. They imagined, indeed, that in doing so they were rendering obedience to God; but the Lord rejects all that men contrive according to their own pleasure, and abhors that licentiousness. 8. Behind the door. He dwells largely on the crime of which we have already spoken, that the people may no longer flatter themselves in their inventions. It is probable that Isaiah alludes to the words of Moses, by which God commanded them to have the Law continually placed before them, to attach it to the posts of their houses, and to keep it written and wrapped around their arms and the fringes of their garments, that they might be constantly reminded of their duty. (Deuteronomy 6:9; 11:20) But the Jews, on the contrary, polluted the doors and posts of their houses by tokens of idolatry, and left no corner free or pure from such pollutions. Thus they came to forget everywhere God and the Law, and substituted in their room the excitements of their own lust. Thou hast enlarged thy bed. He again repeats what he formerly said, and returns to that clause, that the Jews most basely commit fornication with idols when they think that they are worshipping God; because they do not follow the rule of the word. It is the same as if a woman, having forsaken her husband, should prostitute herself in a brothel, and freely receive all that came, as if the bed had been a large plain, and capable of containing a vast multitude. For this reason he says that she was detected by him, because, having laid aside the modesty of the married state, she allowed herself to be dishonored and ravished by others; for God holds the place of a husband, to whom she ought to have been subject, but she sought new husbands, and broke the bond of marriage, he describes their aggravated guilt, by saying that the Jews of their own accord devoted themselves to idols, as if a base woman ran after a man with blind eagerness. Thou lovedst their bed in the place which thou sawest. By a different figure he accuses them of that hasty love, because, as if by a single glance, they were suddenly and eagerly hurried on to any place whatever. Yet he blames the rashness of men, who think that they are sagacious in worshipping God, and select places according to their own pleasure. But this sagacity is diabolical; for God commands us to keep our eyes fixed on himself and his word, so as to be closed against everything else. 9. And thou wentest to the king with ointment. Here the Prophet censures another vice closely allied to the former; for ungodliness begets various errors, and leads into grievous and intricate distresses those minds which are frivolous and destitute of the fear of God; for it is proper that they who refuse to rest on God should be tossed about, or rather driven up and down. He therefore reproaches the Jews with having labored much and long in seeking the assistance of the wicked; that is, with having attempted to bring the Egyptians against the Assyrians, and next, when they had been disappointed of their hope, with having begun to betake themselves to the Babylonians. When their hearts have been estranged from God, they seek assistance from another quarter, and by great labor and expense bring upon themselves severer distresses. Yet while the Lord grants repose to his people, that they may perform their work in peace, wicked men "vex themselves in vain, rise early, go late to rest, eat the bread of sorrow," as it is said, (Psalm 127:2) and yet do not gain a farthing, because all that they do is without God's authority or guidance. But the Spirit inflicts on them this punishment, so that they incessantly wander and are tossed about in doubt and uncertainty, and never can find rest in their minds. 10. Thou art wearied. He means that men undertake superfluous and useless labors, when they do not follow God. They vex themselves in vain, as has been already said; for nothing that is attempted in opposition to God can ever be successful. Besides, he wittily ridicules the wicked practices of those who choose rather to waste themselves by incessant toil than to advance calmly wherever God calls them. And hast not said, There is no hope; that is, "Although thou seest that thy labors are fruitless, yet thou obstinately perseverest and pursuest thy designs; whereas even fools, when they are unsuccessful, commonly repent." Men must therefore be obstinate and desperate, when an unhappy and unsuccessful issue of their schemes does not sometimes lead them to ask themselves, What are you doing? Jeremiah glances at this obstinacy, hut in different words; for he says that the Jews were so foolhardy as to say, "We are undone, yet we will follow our own thoughts. This has been determined by us, and our opinion cannot be changed." (Jeremiah 18:12) But here he censures that stupidity which bewildered them so much that they could not acknowledge their folly and repent, and turn again to the right road. Thou hast found the life of thine hand. "Life" is here supposed by some to mean "food; "as if the Prophet had said, "Thy labor was as delightful to thee as if thou wert gaining food for thyself by thy hand." [111] Others take "the life of the hand" to mean delight, or the highest pleasure; and both interpretations amount to the same thing. But there is somewhat greater difficulty in the question, "Does he speak sincerely or ironically?" If the words be taken in the literal sense, the meaning will be, "Thou didst not grieve, because fortune appeared to favor thee for a time." When unbelievers succeed to their wish, they encourage themselves the more in their unbelief, and, as the common saying is, "Men are blinded by prosperity." But especially this happens when men have forsaken God, and abide by their own ways and schemes; for then they fearlessly despise God. But they may also be viewed as ironical, "How comes it that thou dost not retrace thy steps and repent? Why dost thou not acknowledge thy folly? Is it because thou hast life in thy hand, and because everything goes prosperously with thee? [112] I prefer the latter interpretation, though I do not reject the former. It is plain enough from history that the Jews had no good reason for being proud of their prosperity or success; for the treaty into which they entered, first with the Egyptians, next with the Assyrians, and lastly with the Babylonians, was destructive and fatal to them; and they found by experience how rash they had been in calling allies to their aid; so that the Prophet justly taunts them with having found "the life of their hand." Thus he heightens his description of the foolishness of this people, who willingly rush forward to their own destruction, and obstinately bring down ruin on themselves, when they ought, at least, like fools, to have gained wisdom by the misery which they had experienced. 11. And whom hast thou worshipped and feared? Here he breaks out more vehemently against the Jews, because they were destitute of the fear of God, though they boasted of their holiness and sheltered themselves under an empty title of religion. Not only do hypocrites flatter themselves in their superstitions, but they are likewise regarded by the common people as holy and pious; and, therefore, they act haughtily and insolently towards God and men. But the Prophet declares that true fear of God cannot exist, where the worship is not pure and agreeable to his word. All the opinions entertained by men, as to the plausible forms of worship observed by superstitious persons, are absolute wickedness and folly, he declares, therefore, that there is no fear of him and no religion among them, although they are greatly delighted with their masks. What is more, by their religious ceremonies, as manifest proofs, they show that they have no reverence or fear of God; for God testifies, by Moses, that he makes trial whether or not they love him with all their heart, when he permits superstition and idolatry to be introduced by the false prophets. (Deuteronomy 13:3) All that fly to them, therefore, show that they are altogether destitute of the fear of God; for, if they considered that they must one day give an account to him, they would not so daringly trample under foot his commandments. And hast not remembered me. When he complains of having been forgotten, he shows that it was through obstinate wickedness that they fought against God, and not through ignorance that they wandered from him; because, having a sure rule of leading a holy life, they willingly revolted from him, and broke the promise which they had made to him. We ought to consider diligently how dreadful is the thunder launched against hypocrites, who mock at all threatenings, and cover themselves by vain disguises, when he declares that they are destitute of the fear of God, and that they are liars and have forgotten him. Is it not because I held my peace? [113] Here I have thought it right to insert the word "because," which needs to be supplied, in order to bring out more fully the Prophet's meaning; for those who do not supply some word subject themselves to a vast amount of trouble in bringing out an exposition; and we know how frequently this mode of expression is employed by the Hebrew writers. He reproaches the Jews with having abused God's forbearance and patience, by which their hearts ought rather to have been softened. But such is the wickedness of men, that it renders them bolder in transgression, and leads them to think that they may do what they please without being punished. Accordingly, in the last clause of the verse I consider the particle v (vau) to mean therefore. "And therefore thou dost not fear me, because I held my peace, whereas thou oughtest rather to have been melted by my goodness." Hence we infer that the Jews could not complain of God's excessive severity, since he bore patiently with them for a long time, and they grew worse and worse in consequence of having been exempted from punishment. It was therefore necessary that he should assume a totally different character, and punish them more severely for their iniquities. 12. I will declare thy righteousness. The Prophet affirms that the Lord will no longer endure what he formerly endured, and that henceforth he must follow a different method. He calls it ironically "their righteousness;" for he means by it all the wickedness and all the errors by which they were stained and corrupted; as if he had said, "I will show what is the nature of your righteousness." So long as God "holds his peace," they who are most unrighteous and most unholy appear to be "righteous" persons; but when the Lord ascends his judgment-seat, men are brought out of their lurkingplaces, and their baseness is dragged forth to public view. And so the Prophet means that the greatest wickedness passes in the world for "righteousness," so long as God holds his peace, but that it shall at length be scattered, when he ascends his judgmentseat; for men, after having much and long flattered themselves, shall at length feel that he is their judge. And they shall not profit thee. This relates to the effect, by which men almost always judge; for they do not inquire whether a thing be righteous or unrighteous, but think that whatever is profitable to them ought to be approved. The Prophet therefore threatens that all the works from which they hoped to derive some profit shall be destructive to them. 13. When thou shalt cry, let thy troops deliver thee. He states more fully what he had slightly touched in the former verse, that, when they shall come to close quarters, they shall be ashamed; for the potential mood, "Let them deliver," amounts to saying, "They will not do it." He alludes to what he had formerly said, (verse 9) "Thou wentest to the king with ointments." And accordingly he gives the name of "troops" to all the means of defense by which the Jews thought that they would be safe; for, by trusting to them, they abandoned themselves to every kind of vices, as if they should be certain of escaping punishment, because they were guarded and fortified on every side. But the Lord shows how unavailing are all the troops which are assembled without his authority. "Cry" denotes here that calamity by which they were to be afflicted; for, relying on their treaties and on the aid of allies, they thought that they would enjoy profound peace, as if they had never at any former period been deceived. But he declares that all the military defenses which they have collected for themselves shall be of no advantage to them whatever. Detestable and accursed is that confidence which men, having forsaken God, place in things of this world or in human defenses. (Jeremiah 17:5) Formerly he brought it as a reproach against the people, that they were not satisfied with the gentle waters of Shiloah, and desired to have the rapid and impetuous rivers which would at length overflow them. (Isaiah 8:6) This actually happened; for the Assyrians and Egyptians, and lastly the Babylonians, were not only unprofitable, but even ruinous, to the Jews whose allies they were. But he who hopeth in me. Next follows a contrast, in which he invites them to confidence in God, which is the remedy that ought to be employed against all evils; as, on the other hand, all evils arise from unbelief and distrust. As to the promise of an inheritance to those who hope in God, it amounts to this, -- "What else do you seek than to remain safe and sound, and to have your inheritance uninjured? It is I who can do this. For who brought you into this country? Who gave you possession of it? And yet you run after Egypt, and seek from men assistance which will be of little avail, and disregard my help." Shall have the land by inheritance. I have no doubt that by the word "inheritance" he means Judea, in which the Jews were desirous to remain in safety; for he afterwards mentions the "mountain of his holiness," that is, the mountain on which the temple was built. So, then, the Jews did not ascribe to the Lord that which belonged to him, when they fled, not to him, but to the Assyrians or Egyptians, for help. Hence we ought to draw a universal doctrine, namely, that our affairs will succeed admirably, if we hope in the Lord; and if we throw away confidence in him, we certainly need not wonder if we waver and are tossed about in various ways. When he calls the mountain to which the Jews were to be brought back "the mountain of holiness," he means that life and all its comforts are not in themselves desirable, except that we may worship God; for the end of human life is this, that God may have a people who shall render to him purity of worship. Let our eyes, therefore, be always fixed on the worship and service of God, if we desire life, or deliverance, or any of the comforts of life. 14. And he shall say, Prepare, prepare. Because this promise, that they who hoped in the Lord should possess the land, might be thought ridiculous, (for soon afterwards they were to be driven out of it,) for the sake of believers that still remained, there is added this second promise, by which he pledges himself that, although they have been driven out of the land of Canaan, and banished to a distant country, yet they shall be brought back to it. He therefore meets a doubt which might arise, that good men might not despair during that painful and longcontinued banishment, or imagine that the promise of God had failed of accomplishment. Some explain it to mean, that the Lord will send true and faithful prophets, to cleanse from its scandals the Church which had been corrupted by false prophets and wicked rulers; as he formerly showed that from them arose the cause of her ruin; and so they think that this is a promise of a better and happier condition. But such an interpretation is excessively forced, and therefore I choose rather to adopt the former interpretation, that, although for a time the Jews shall be deprived of that land, yet they shall be restored to it by the Lord, who will order the roads to be levelled, in order to bring them back. This passage agrees with that which we formerly examined, (Isaiah 40:1-4) in which the Lord commanded to bring comfort to his people, to proclaim and publish the return to Judea, and to clear the roads; for, in consequence of their having been shut up in Babylon as in a grave, and of the length and difficulty of the journey, and of the vast wilderness that lay between, they could scarcely have any hope of returning to their native country. It was therefore proper that Isaiah should not pass by this matter lightly, that they might not dread the mountains or the sea that lay between, or any other obstructions. Level the road. He addresses Cyrus and Darius, whose minds the Lord inspired to open up the path, and grant protection to the Jews; as if he had said, that the Lord will send ministers, who are now unknown to them, by whose agency he will "prepare the way" and bring out the people. The apostrophe, also, by which he directly addresses them, carries greater force than if he had spoken in the third person. By ordering them to remove the stumbling blocks, he shows that there is no reason why they should be terrified by the difficulties and obstructions of the roads, which the Lord will easily "take away," whenever he thinks fit. Out of the way of my people. The hope of return is contained in this, that the Lord determines to bring back his people, and place them again in the land of Canaan. Wherefore, though there were no other road, yet there must be one, and every bar and obstacle must be removed; because the Lord hath promised their return, and consequently is their leader in the journey. 15. For thus hath spoken the High and Lofty One. He confirms the former statement about the restoration of the people from captivity. But this verse may be explained in two ways; either that the Prophet meets the doubt which might spring up in the hearts of good men, and thus compares things which are contrasted with each other; or, that he draws an argument from the nature of God, in order to strengthen weak minds. To explain these things more clearly, we know, first, that our hearts are often distracted by these thoughts, that God is actually in heaven, but that there is a great distance between him and us, and that, he overlooks or despises human affairs, and, in a word, that he takes no care at all about us. In order to correct this imagination, the Prophet says that God does indeed dwell in a lofty place, but does not the less on that account look at this world and govern it by his providence; for he is anxious about the salvation of men, and dwells with the afflicted, and with them that are of a broken and humble heart; as it is said, "Jehovah is high, and hath respect to the lowly," (Psalm 138:6) and in other passages. The other meaning is, that the Prophet shows that God is very unlike us; for we tremble in adversity, because we measure him by our standard, and say, "How shall the Lord render assistance to us, who are oppressed?" Besides, men who are in distress are commonly overlooked and despised. Thus we think that God holds us in no estimation, because we form our ideas of him from our own nature. But we ought to entertain very different views of him; and therefore he says, that he "dwelleth in heaven," in order to intimate that he is not liable to human passions; for he is like himself at all times, and never changes his purpose; and therefore as he has once promised restoration to his people, so he will perform it. I do not dislike this interpretation, nor do I reject the former, which is fuller and more abundant, and agrees with other passages of Scripture, that commonly join together those two things; that the Lord dwelleth in heaven, and taketh care of human affairs, and especially of his children, as I stated briefly a little before. Who dwelleth in eternity. We are fickle, and apply our minds sometimes to one subject, and sometimes to another; and our hearts do not continue to be fixed on that which we have once embraced. On this account he distinguishes between God and men, for on him no shadow of change falls; but we have not such steadfastness as to exercise constant care about those who need our assistance. I inhabit the high and holy. qdvs (kadosh) sometimes denotes the temple, but here it denotes heaven itself. We see the reason why he calls him "the Holy One," and "the inhabitant of the holy and lofty place." It is in order to inform us how much he differs from us, and how unlike he is to our nature. Besides, we ought to draw from it a singular consolation, that the Lord wishes to assist the wretched, and even chooses for himself a habitation amongst them, that is, provided that they acknowledge their wretchedness. And with him who is lowly in spirit. Wicked men are oppressed by various calamities, but do not cease to be fierce and haughty. It will be vain for them to hope that God will draw near to them; [114] for their hearts must be lowly and utterly cast down, if they expect to obtain any assistance from God. Accordingly, he descends even to the lifeless, that he may breathe new life into them and form them anew. Twice he expressly mentions the "lowly spirit," and the "afflicted heart," that we may know that these promises belong to those who, in their afflictions, shall not be hardhearted and rebellious, and who, in short, shall lay aside all haughtiness and be meek and lowly. 16. Because not for ever will I strive. He continues the same doctrine; for it was difficult to persuade them of this, seeing that during that painful captivity they perceived that God was their enemy, and could scarcely obtain any taste of the grace of God, by which their hearts might be encouraged or relieved. The Prophet therefore meets this doubt, and shows that the punishments which they shall endure will be for a short time, and that God will not always be angry with them; that God has indeed very good reason to be angry, but yet that he will relinquish his right, and will make abatement of that which he might have demanded. Thus he connects the wrath of God with that moderation by which he soothes believers, that they may not be discouraged; for, although he draws an argument from the nature of God, yet this promise is especially directed to the Church. This sentence, therefore, ought always to be remembered by us amidst our sorest afflictions, lest we should think that God is our enemy, or that he will always contend with us. When he says that God is angry, he speaks as if he made an admission, and in accordance with the feelings of our flesh; for we cannot form any other conception of God during our afflictions, than that he is angry with us. It is even profitable to be moved by this feeling, that it may instruct us to repentance; and therefore this form of expression must be viewed as referring exclusively to our capacity, and not to God. For the spirit shall be clothed, (or, shall be concealed, or, shall fail.) He assigns the reason why he will not always strive. There are various interpretations of this passage. Among others this appears to me to be the more appropriate; that "the spirit is clothed" with the body, as with a garment. Hence also the body is called the tabernacle, and, as it were, the habitation of the spirit. If we adopt this signification of the word, there will be two modes of interpreting this clause. Some explain it as referring to the last resurrection: "the spirit shall be clothed;" that is, after having gone out of the body, will again return to it as to its habitation. Thus there will be an argument from the greater to the less: "I will raise up dead bodies; why then shall I not restore you, though halfdead, to a better life?" Another meaning, which is also adopted by some, will be simpler and better; for the interpretation of the clause, as referring to the last resurrection, is too remote from the context. "I surrounded the spirit with a body;" as if he had said, "I created men, and therefore will take care of them." But for my own part, I think that the Prophet rises higher; for he shows that the Lord deals so gently and kindly with us, because he perceives how weak and feeble we are; as is also pointed out in other passages of Scripture, such as Psalm 103:13, 14. "Like as a father pitieth his children, so the Lord pitieth them that fear him. He knoweth our condition, remembering that we are dust. The age of man is like grass, and flourisheth as a flower in the field." The same thing is said in Psalm 78:38, 39. "Yet being inclined to mercy, he was gracious to their iniquity, and did not destroy them, and often recalled his anger, and did not stir up all his indignation, remembering that they were flesh, and a wind that passeth away and returneth not again." Here the Prophet appears to me to mean the same thing; as if the Lord had said, "I am unwilling to try my strength with breath or wind, which would be as if with grass or a leaf, that shall suddenly vanish away when they have felt the heat of the sun." ytvph (yagnatoph) is explained by some to mean "Shall fail;" which agrees very well with this passage; for our spirit shall fail, when the Lord puts forth his power against us. Leaving the signification of the words as somewhat doubtful, we sufficiently understand the Prophet's design. He shows that God deals gently with us, and acts with little severity in correcting our sins, because he takes into account our weakness, and wishes to support and relieve it. 17. For the iniquity of his lust. Here he complains of the obstinate wickedness of the people, and shows that the Lord had very good reason for punishing him in this manner; so that there can be no complaint of his immoderate cruelty. vtsv (betzagno) is translated by some "lust," and by others "covetousness." If it be "covetousness," it will then be a figurative mode of expression, in which a part is taken for the whole; for this is the source from which all evils arise. (1 Timothy 6:10) But we may take it generally for every kind of sinful desire; for it was on account of the various and numerous vices by which the Jews were polluted, that the Lord was angry, and inflicted on them severe punishments. But he expressly mentions "lust," in order to intimate that they were punished, not because they were openly wicked, but because they were sinful in the sight of God; for it is enough to condemn them, that God is Judge of the hearts, and punishes not only for outward crimes, but likewise for wicked dispositions and "lusts." At the same time he reminds them that their punishment is just, in order that, being conscious of guilt, they may humbly pray for pardon. I struck him, I hid myself. He means that his favor was, in some respects, withdrawn and "hidden" for a time. Now, he speaks according to the opinion of men, because, as we have already said, we imagine that God is an enemy, and is angry with us, when he punishes for our transgressions. And it is necessary that we should have those views and conceptions of him, that we may arrive at a true acknowledgment of our sins; for we should never acknowledge them sincerely, or be distressed on account of them, if we did not reflect with ourselves, and know that we had provoked God's wrath. But, while it is desirable that we should be led to repentance in this manner, we must beware, on the other hand, lest in consequence of imagining that God is hostile and unwilling to be reconciled to us, we should be swallowed up by sorrow. The Prophet therefore restrains these immoderate terrors, and forbids us to judge of God according to our natural disposition; for although he chastises us, he does not cease to cherish a father's love and affection towards those whom he has once embraced. But he went away. This is the rebelliousness which the Prophet blames and rebukes, that the people were in no degree made better, but persevered in their wickedness. He shows that they were desperate, because the violent remedies which the Lord had tried could not bring them back into the right way. 18. I have seen his ways. [115] Here the Lord, on the contrary, magnifies his mercy, because he is gracious to that people, though obstinate and rebellious, and anticipates them by his grace and mercy. As if he had said, "I labored to bring back this people to repentance by my chastisements, because they violently pursued their lusts; but they were obstinate and untameable; all that I did was of no avail. I might justly, indeed, have ruined him, but I choose rather to heal and preserve. This cannot be done but by distinguished and incomparable mercy. I will therefore cease to punish them." For these reasons Isaiah gradually magnifies the mercy of God, whom he represents as a physician considering what remedies are best adapted for healing this people. Now, our diseases are incurable, if the Lord do not anticipate us by his mercy. And will guide him. No chastisements, however severe, will drive us to repentance, if the Lord do not quicken us by his Spirit; for the consequence will be, to render us more rebellious and hardhearted. And so we may behold, in the example of this people, an image of mankind; that we may clearly see what is our rebellion and obstinacy against God, and what remedies are necessary for curing our diseases; and that, when we are diseased and almost beyond hope, we are healed, are brought back to the right path, and afterwards continue in it. Hence follows consolation: Restoring comforts to him. If piety be wanting, there can be no faith and no consolation; for they who are not dissatisfied with themselves on account of their vices can look for nothing but the wrath of God, terrors and despair. It is proper, therefore, to observe the context, in which the Prophet, after mentioning "healing," next mentions "consolation;" for they whose diseases have been cured obtain, at the same time, that joy of heart and that consolation of which they had been deprived. When he adds, To his mourners, he appears especially to denote good men, [116] who were few in number; as appears clearly from the complaints of the prophets, who exclaim loudly against the stupidity which had seized the people on every side. Thus he describes those who, amidst the universal guilt, were constrained by sincere grief to mourn, and who not only bewailed the miseries of the people, but deeply groaned under the burden of God's wrath, while others indulged freely in their pleasures. 19. I create the fruit of the lips. This is an explanation of the former statement, or of the manner in which the Lord will give consolation to this people. It is, because he will promise and offer peace to them; for by "the fruit of the lips" he means that he will cause them to hear the glad tidings of peace, by which they shall be filled with joy. Peace, peace. I think that he speaks of the publication of "peace," the ministry of which was committed to the prophets, and was afterwards enjoined on the apostles and the other ministers of the Gospel; as Paul teaches that they "are ambassadors for Christ, to reconcile men to God." (2 Corinthians 5:20) The repetition of the word "Peace" is intended to express not only certainty, but also uninterrupted continuance. As if he had said, "You now hear nothing but dreadful threatenings. The doctrine of grace and salvation is silent, because you are incapable of it. Such is your obstinacy that I must deal with you by threatenings and terrors. But I will one day restore the doctrine of peace,' and open the lips of the prophets, that they may proclaim it to you." To them that are far off. This is added, because the people who had been carried into captivity did not think that these things belonged to them, (because they were "far off,") but perhaps to those who were at home; for captivity was a sort of casting off. But the Prophet foretells that, though they are at a great distance, yet they shall be partakers of this grace. And I heal him. At length he adds the end or effect, that the Lord determines to heal the people; that is, to make them safe and sound. Hence we infer what I remarked a little before, that all that relates to the full and perfect happiness of the Church is absolutely the gift of God. Paul appears to have glanced at this passage, when he says that Christ "brought peace to them that are near, and to them that are far off." (Ephesians 2:17) He speaks of Gentiles and Jews; for the Jews were "near," because God had entered into a covenant with them; but the Gentiles were "far off," because they were strangers to that covenant. But the Prophet appears to speak of Jews only. I reply, Paul adheres to the true meaning of the Prophet, if the whole be but carefully examined; for the Jews are said, in this passage, to be "far off," because the Lord appeared to have driven them out of his house; and in that respect they resembled the Gentiles. Since, therefore, at the time of that casting off, there was no difference between them and the Gentiles, Paul, by putting both, as it were, in the same rank, justly placed them on a level with the Jews, and thus applied to them what the Prophet had spoken about the Jews; as, in a manner not unlike, he elsewhere applies to the Gentiles a passage in Hosea. (Romans 9:25; Hosea 1:10) 20. But the wicked. Having formerly spoken of the "peace" which good men shall enjoy, he threatens that the wicked, on the contrary, shall have continual war and incessant uneasiness and distress of heart; in order that good men may value more highly the excellent blessing of "peace," and next, that the reprobate may know that their condition shall in no degree be improved in consequence of that peace which is promised to the children of God. But because the reprobate make false pretensions to the name of God, and vainly glory in it, the Prophet shows that there is no reason why they should flatter themselves, or advance any claim, on the ground of this promise, since they can have no share in this peace. Nor will it avail them anything, that God, having compassion upon his people, receives them into favor, and commands peace to be proclaimed to them. As the troubled sea. That metaphor of "the sea" is elegant and very well fitted to describe the uneasiness of the wicked; for of itself "the sea is troubled." Though it be not beaten by the wind or agitated by frightful tempests, its billows carry on mutual war, and dash against each other with terrible violence. In the same manner wicked men are "troubled" by inward distress, which is deeply seated in their hearts. They are terrified and alarmed by conscience, which is the most agonizing of all torments and the most cruel of all executioners. The furies agitate and pursue the wicked, not with burning torches, (as the fables run,)but with anguish of conscience and the torment of wickedness; for every one is distressed by his own wickedness and his own alarm; [117] every one is agonized and driven to madness by his own guilt; they are terrified by their own evil thoughts and by the pangs of conscience. Most appropriately, therefore, has the Prophet compared them to a stormy and troubled sea. Whoever then wishes to avoid these alarms and this frightful agony of heart, let him not reject that peace which the Lord offers to him. There can be no middle course between them; for, if you do not lay aside sinful desires and accept of this peace, you must unavoidably be miserably distressed and tormented. 21. There is no peace to the wicked. He confirms the preceding statement, namely, that in vain shall the reprobate endeavor to seek peace, for everywhere they will meet with war. It is God who threatens war, and therefore there can be no hope of "peace." Wicked men would indeed wish to enjoy peace, and ardently long for it; for there is nothing which they more eagerly desire than to be at ease, and to lull their consciences, that they may freely take their pleasures and indulge in their vices. They drive away all thoughts about the judgment of God, and endeavor to stupify themselves and to repose in indolence, and think that these are the best ways and methods of obtaining peace. But they never shall enjoy it; for, until men have been reconciled to God, conscience will never cease to annoy and carry on war with them. Saith my God. Thus he represents God as the only author of peace, that he may, by this dreadful threatening, tear from the Jews their dearest pleasures; and calls him "his God," in opposition to the vain boasting of those who falsely boasted of his name; for they cannot acknowledge God, so long as they reject his Prophet and his doctrine. For this reason the Prophet boldly declares that he has received a command from God to declare perpetual war against them. __________________________________________________________________ [105] "This is a beautiful sentiment, that God removes righteous and good men from a world unworthy of them, and takes them to himself, so that they are not stained by the offenses of their time, or mingled with the prevailing corruption that universally devours, and do not consent to it, or connive at it, and thus expose themselves to similar judgments of God, which have been decreed and appointed for the ungodly. It has undoubtedly been remarked by the wise in every age, that the sudden death of good and judicious men is a clear indication of the approaching ruin of a state." Vitringa. [106] "Pource que c'est une chose avenue depuis peu d'annees." "Because it is an event that happened but a few years ago." [107] "Walking in his uprightness, or, before him." (Eng. Ver.) "The phrase denotes, One who walks straight before him,' so as to follow constantly the rule, not turning aside from it to the right hand or the left, and observing and keeping the straight line and road towards the end or mark which the Lord has held out to them, according to the example of the Apostle. (Philippians 3:14)" -- Vitringa. [108] "Mais celle des meschans est effroyable." "But that of the wicked is frightful." [109] See Commentary on Isaiah, [8]Vol. 1, p. 84, n. 1. [110] "Jehovah adds a question, Should I take consolation in these things?' Should I shake off from my mind, and bury in oblivion, my indignation which arises from your heinous crimes, so as to allow them to pass unpunished? The meaning has been accurately expressed by the Septuagint, epi toutois ous ouk orgisthesomai; Shall I not be enraged on account of these things?' which has been followed by Jerome, Nunquid super his non indignabor?" Rosenmuller [111] "Comme si tu eusses gaigne ta vie en travaillant de tes mains." "As if thou hadst gained thy life by labouring with thy hands." [112] "Dathius thus translates the Hebrew text, Thou hast found thy life, therefore thou dost not feel thy disease,' and adds in a note, The phrase, (thy life,) is used ironically by the Prophet to denote idols, which brought destruction instead of life to the people. He calls them the life of the hand for this reason, that they employed all their industry in making them.' The simplest meaning appears to me to be, to take the life of the hand' as denoting either their strength or the supports of life procured by the hand; so that the meaning is, Still thou thinkest that by these thy labors thou wilt procure strength and assistance." Rosenmuller. [113] "Have I not held my peace?" (Eng. Ver.) [114] "Que telles gens n'esperent point que Dieu s'approche d'eux." "Let not such persons hope that God will draw near to them." [115] "When he (the people of Israel) humbled himself during the affliction which came upon him." Jarchi. [116] "Fideles." "Believers." [117] "Et gehenne." "And by the hell within him." __________________________________________________________________ __________________________________________________________________ CHAPTER 58. __________________________________________________________________ Isaiah 58:1-14 1. Cry aloud, spare not; lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins. 1. Clama in gutture, ne cohibeas; quasi tuba exalta vocem tuam, et annuntia populo meo peccatum suum, et domui Iacob iniquitatem snare. 2. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. 2. Me tamen quotidie quaerunt, et scire vias meas nolunt; quasi gens quae justitiam fecerit, et judicium Dei sui non intermiserit; sciscitandur ex me judicia justitiae, appropinquare Deo volunt. 3. Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. 3. Quare jejunavimus, et non aspexisti? humiliavimus animas nostras, et nesciisti? Ecce quo die jejunatis, invenitis voluntatem, et omnes facultates vestras exigitis. 4. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. 4. Ecce, ad litem et contentionem jejunatis; atque ut percutiatis pugno impio. Ne jejunetis sicut hodie, ut audiri faciatis in excelso vocem vestram. 5. Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? 5. An tale est jejunium quod elegi? ut die affligat homo animam suam, et quasi juncus demittat caput suum, sternat saccum et cinerem? An hoc vocabis jejunium, et diem gratum Iehovae? 6. Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 6. Annon hoc est jejunium quod elegi? solvere colligationes impias, dissolvere fasciculos graves, oppressos dimittere liberos, atque ut omne jugum abrumpatis? 7. Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? 7. Annon ut partiaris esurienti panem tuam, et pauperes vagos inducas domum? Si videris nudum, operias eum, et a carne tua ne to abscondas? 8. Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. 8. Tunc proferetur ut aurora lux tua; et sanitas tua protinus germinabit; justitia anteibit faciem tuam, et gloria Iehovae colliget to. 9. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; 9. Tunc invocabis, et Iehova exaudiet; clamabis, et dicet, Ecce adsum; si abstuleris e medio tui onus, et emissionem digiti, et sermonem vanitatis, (vel, inutilem.) 10. And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: 10. Si effuderis famelico animam tuam, et animam afflictam satiaveris, orietur in tenebris lux tua, et caligo tua erit sicut meridies. 11. And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. 11. Et deducet to Iehova semper, et saturabit in siccitatibus animam tuam, et ossa tua saginabit. Et eris quasi hortus irriguus, et scaturigo aquarum, cujus aquae non deficiunt. 12. And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. 12. Et erunt ex to qui instaurent deserta seculi; fundamenta generationis et generationis excitabis. Et voeaberis rupturae reparator, director semitarum ad inhabitandum. 13. If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him,