Study

21. Plead your cause. There was also a necessity that this should be added to the former doctrine; for when we associate with wicked men, they pour ridicule on our hope and charge us with folly, as if we were too simple-minded and credulous. Our faith is attacked and frequently shaken by jeers such as the following, “These people hang on the clouds, and believe things that are impossible and contrary to all reason.” Since, therefore, the Jews, in their captivity, would hear such mockeries, it was of importance that they should be fortified by these warnings of the Prophet; and in order to give greater weight to this address, he comes forth of his own accord, for the sake of inspiring confidence, and challenges the Gentiles themselves, charging them to bring forward everything that could support their cause, as is usually done in courts of justice.

Saith the king of Jacob. When he calls himself “the king of Jacob,” he defies all idols, and shews that he undertakes the cause of his people, so as to be at length acknowledged to have vindicated his glory by delivering those who were unjustly oppressed. And yet the godly needed to possess a strong faith; for what was the aspect of the kingdom, when they were captives and so severely oppressed? This was also the reason why he formerly (verse 14) called them “the worm Jacob” and “dead men.” But they comforted their hearts by that promise by which he formerly said that their root was concealed under ground, when he compared the people to a tree that had been cut down.

“A branch shall spring from the stock of Jesse, and a sprout from his roots shall yield fruit.” (Isaiah 11:1.)

They beheld by the eyes of faith that kingly power which lay concealed; for it could not be seen by the bodily eyes or comprehended by the human understanding.

22. Let them bring them forth. Not only does he attack idolaters, but he bids them bring forward the gods themselves along with them; as if he had said, “Whatever may be their ingenuity, they will not be advocates able to defend so bad a cause.” Here we see God sustaining the character of an advocate, and speaking in the name of the whole nation; for he does not wish to be separated from his Church, which he therefore confirms and fortifies against the mockeries of wicked men, and other contrivances by which they attack our faith. We ought therefore to be of good cheer, when God undertakes our cause, and comes forth publicly against idolaters, and, armed with his invincible truth, rises up against the idols and puts to silence their vanity.

In this manner he shews, that by his word he has most abundantly armed his elect for certain victory, so that they ought not to hesitate to attack and join battle with all unbelievers; and indeed whoever has profited, as he ought, by heavenly doctrine, will easily repel all the tricks of Satan by steadfast and victorious faith. It is true, indeed, that our faith begins with obedience; but submissiveness, by which we place our senses in obedience to God, goes before understanding, in such a manner that it illuminates our minds by certain knowledge. And by this mark the true religion is distinguished from superstitions, for it is regulated by a rule which is not doubtful and cannot deceive. Idolaters are indeed exceedingly proud of their errors, but all their obstinacy proceeds from stupidity, madness, or fanatical violence; for if they would soberly and calmly attend to sound doctrine, that pride by which they obscure the light of truth would speedily give way.

It is far otherwise with the godly, whose faith is indeed founded on humility, but is not rashly led away by foolish and inconsiderate zeal, for it has for its guide and teacher the Spirit of God, that it may not go astray from the sure light of the word. Accordingly, when there is no rule to distinguish, as the Prophet declares, it is absolute superstition. Now, since nothing ought to be rejected at random, believers say, “Bring them forth, and we will give our heart to them;” not that they whom God has taught ought still to be ready to turn to either side, but because superstitious persons can bring forward no argument but what is ridiculous. Again, therefore, he points out the distinction between stupid obstinacy and true faith, which has its foundation in the word of God, so that it can never fail.

And let them tell us what is to come. We must now inquire by what arguments the Prophet maintains the majesty of God; for God claims for himself Almighty power and foreknowledge of all things, in such a manner that they cannot be ascribed to another without the most shocking blasphemy. Hence it is concluded that these things are peculiar to the Godhead, so that whoever it be that knows all things and can do all things, is justly believed to be God. In this manner, therefore, the Prophet now argues, “If the idols which you worship be gods, they must know all things, and be able to do all things; but they can do nothing either in prosperity or in adversity, and they know nothing that is past or that is future; and therefore they are not gods.”

Here arises a difficult question. In the writings of heathen authors we find many predictions which they received from the oracles of their gods, which might lead us to believe that Apollo, Jupiter, and others, foreknew future events, and consequently were gods. I reply, first, if we consider what was the nature of those oracles which are reported to have been uttered by idols, we shall find that they were all obscure and doubtful, like that which was given to Pyrrhus, ¹⁴⁵¹⁴⁵     “Comme celuy qui fut donne a Pyrrhus.” —

“Aio to AEacida Romanos vincere posse,”

or that to Croesus, —

“Croesus Halym penetrans magnam pervertet opum vim.” ¹⁴⁶¹⁴⁶     The former of these hexameters is perhaps the finest recorded specimen of that intentional ambiguity which the Pythian and kindred oracles so successfully cultivated. It may either mean, “I say that thou, the son of Aeacus, canst conquer the Romans,” or, “I say that the Romans can conquer thee, the son of Aeacus.” — Ed.

By embarrassing ambiguities of this sort did Satan torture the minds of men; so as to send away in uncertainty those who were the victims of that imposture.

But we must also believe what Paul teaches, that Satan has received power of giving effect to error, that he may deceive all the ungodly men who willingly give themselves up to his delusions. (2 Thessalonians 2:11.) Thus, when they consulted Satan, “the father of falsehood,” (John 8:44,) it was not wonderful that they should be deceived under the pretense of truth; but it was a most righteous reward of their ingratitude. We see that Satan was freely permitted to increase, by means of the false prophets, the blindness of Ahab, who took pleasure in such delusions. (1 Kings 22:22.) Equally just was it that heathen nations, having alienated themselves from the true God, should be caught by idle snares, and even drawn to destruction. And here it is superfluous to pursue the argument on which Augustine bestows so much toil and pains, how far the devils approach to the heavenly angels in foreknowledge; for the cause must be sought in something else than in their nature. Thus, in ancient times, by giving to wicked teachers the opportunity of practising deception, God revenged the crimes of his people, not that they excelled in the gift of understanding, but so far as they were adapted to this purpose, they freely exercised the permission which was granted to them.

So far as relates to God himself, though his foreknowledge is concealed, and is even a deep abyss, yet he plainly enough revealed it to the elect people, so as to distinguish himself from the multitude of false gods. Not that he foretold everything by his prophets; for the curiosity of men is insatiable, and it is not advantageous to them to know everything; but because he concealed nothing that is profitable to be known, and by many remarkable predictions shewed, as far as was necessary, that he takes a peculiar care of the Church; as Amos says,

“Shall there be any secret that God doth not reveal to his servants the prophets?”
(Amos 3:7.)

This privilege was wickedly and shamefully abused by the Jews, who universally made traffic of their trivial predictions among the Gentiles. But the truth always shone so brightly in the heavenly oracles, that all who guarded against snares clearly perceived by means of it that the God of Israel, and he alone, is God. So far were the idols from demonstrating their foreknowledge, that believers, who had been taught in the school of God, could no more be deceived by them, than a person who had the proper use of his eyes could be made to mistake black for white at noon-day. Much less could they ascribe power to the idols, since it was evident from the predictions which were daily uttered, that God alone directs both prosperity and adversity. The Assyrian conqueror rendered thanks to his idols; but God had previously forewarned the Jews what would happen, and had even shewed plainly that he armed that wicked man for the purpose of executing his vengeance.

23. Do good, or do evil. It must not be supposed that to do evil denotes, in this passage, to commit injustice, which is contrary to the nature of God; but it means to inflict punishment, and to send adversity, which ought to be ascribed to the providence of God, and not to idols or fortune. In this sense it is very frequently found in Scripture.

“Is there evil in a city which the Lord hath not done?”
(Amos 3:6.)

In like manner Jeremiah accuses the people of not acknowledging God to be “the author of good and of evil.” (Lamentations 3:38) By “evils” of that kind, therefore, such as wars, pestilence, famine, poverty, disease, and others of the same kind, the Lord punishes the sins of the people, and wishes to be acknowledged as the author of them all. Now, Isaiah does not bring forward all the examples and arguments by which God could be distinguished from idols, for that would have required a very long discourse; but he is at present satisfied with those which would give a short and yet clear demonstration; for he has not yet concluded his argument.

24. Lo, ye are of nothing. He now mocks at idols, in order to confirm the godly in the belief and worship of one God, when by the comparison they see that those who worship idols are miserably deceived and blind.

And your work is of nothing. Work must here be taken in a passive sense, as if he had said that it is a vain imagination, a contrivance of no value. But it may be thought that Isaiah speaks inaccurately, when he says that idols are of nothing, for they are composed of gold, or silver, or brass, or stone, or other materials. The solution is easy, for Isaiah did not look at the material, but at the quality, that is, the notion of divinity which men erroneously attribute to them. Superstitious people do not adore wood, or brass, or metal, viewed in themselves, but the majesty which they foolishly attach to the idol; ¹⁴⁷¹⁴⁷     “A l’idole corruptible.” “To the corruptible idol.” and this undoubtedly is nothing else than a vain imagination. Hence also Paul, in like manner, declares that “an idol is nothing;” for what reality can be ascribed, or what name can be given, to a mere image (1 Corinthians 8:4.)

He hath chosen abomination in you. Some translate abomination in the nominative case, and suppose the meaning to be, that the men who choose the idols are abominable; but I think that the meaning is different. The verb hath chosen, appears to me to be used indefinitely, as the grammarians call it, and in that manner it is often used in other passages of Scripture; for when the Prophets speak of the generality of men, and relate any common or ordinary occurrence, they do not employ a substantive. I consider the meaning therefore to be, that men cannot frame idols without at the same time framing abomination. This is a remarkable passage for abhorring idols and the presumption of men who make them, which they cannot do without offering the highest insult to God. Some men think that it is amusement, but the Prophet declares it to be “abomination,” which God cannot endure, and will not permit to be unpunished. The word choose points out, as with the finger, the origin of idol-worship; for pure religion would never have been contaminated by so many corruptions, if they had not dared to make gods for themselves according to their own caprice; and therefore it ought to be remarked, that all kinds of worship that are the result of “choice” are at variance with true godliness.

25. I have raised him from the north. He again returns to that argument which he had briefly handled, respecting the foreknowledge and power of God, and shews that to him alone in whom these are found, the name of God belongs; and therefore that they are empty idols, which neither know nor can do anything. When he says that he “raised him from the north,” some explain this as relating to Cyrus, and others as relating to Christ. But I think that here the Prophet denotes two things; for when he says “from the north,” he means the Babylonians, and when he says “from the east,” he means the Medes and Persians; as if he had said, “Two changes shall happen that are worthy of remembrance; for I will raise up the Babylonians, whose empire I will exalt on high, and next shall come the Persians, who shall become their masters.”

Though these events happened afterwards, and after a long interval, he shews that they were already well known to him, and appointed by his decree, so that the accomplishment of them is a clear proof of his divinity. Yet, in the former clause, he threatens punishment for the purpose of terrifying the Jews; in the latter he commends his mercy; because he testifies that both the captivity and the deliverance of the people will be his work, so that it is evident that both foreknowledge and power belong to him. Heathens make a division of various offices among their gods: Apollo foretells what is to come, Jupiter executes it, and another god does something else. But it belongs to God, not only to foretell or declare what shall happen, but to arrange everything according to his pleasure; for every divine attribute belongs to God alone, and cannot be ascribed to another; and this is the reason why he claims for himself foreknowledge and execution as inseparable.

When he says that he calls him “from the north,” as I suggested a little before, he predicts the future captivity of which at that time there was no expectation, because the Jews were friends and allies of the Chaldeans, and at the same time he prophesies concerning the restoration of the people who were permitted by Cyrus to return into their native land. Who would have thought, when matters were in that state, that such things could be believed? Especially since it was after a long interval that they followed; for they happened two hundred years after having been predicted by the Prophet. The Lord testifies that he is the author of these events, that all may know that the Babylonians did not attack them by chance, but that the Lord raised them up as scourges for chastising the Jews, and that the Persians and Medes did not subdue the Babylonians by their own power, but because they were led and prompted by the hand of God. In these words, therefore, he describes the greatness and power of God, and so much the more plainly by declaring that kings and princes, with respect to him, are clay. Hence we see more clearly that the Prophet had regard not only to his own age, but to posterity; for these things could not be known to the men who lived at that time, but posterity, who had actual experience of their accomplishment, understood them better; so that none could doubt that it is God alone “to whom all things are naked and open,” (Hebrews 4:13,) and who directs everything according to his pleasure.

This is a remarkable passage for establishing the full and perfect certainty of the oracles of God; for the Jews did not forge these predictions while they were captive in Babylon, but long after the predictions had been delivered to their fathers, they at length recognised the righteous judgment of God, by whom they had been warned in due time, and then embraced his mercy, having learned that they would be at length delivered by the Lord, who wished to preserve his Church, and whom they had found to be faithful to his promises. Hence, therefore, we may conclude with certainty, that Isaiah did not speak at his own suggestion, but that his tongue was moved and guided by the Spirit of God.

And he has come. ¹⁴⁸¹⁴⁸     “And he shall come.” — Eng. Vet. When he says that “he has come,” the meaning is, that all that has been foretold by the command of God will infallibly be accomplished. He speaks of a future event, and thus illustrates the foreknowledge of God; and when he says that God is the author of these events, this relates to his power and might.

He shall call on my name. To call “on the name of God” means nothing else than to undertake anything in obedience to his authority. It is true, indeed, that nothing was farther from the intention of Cyrus than to be employed in the service of the God of Israel, or to follow him as a leader; but the event shewed that God, in a secret manner, led the way, so as to conduct him by successive and incredible victories to Babylon.

And as a potter he shall tread the clay. This comparison is added, because the power of the Babylonians was so vast that it was universally believed that it could not be assailed, and they looked upon themselves as invincible. Since therefore the Babylonians, trusting to their resources, despised all their adversaries, and were elated with pride, the Prophet says, that not only they, but many others shall be subdued and “trodden down like the clay.” In short, he means that the wealth of the Babylonians shall not prevent this change from being made, or the Medes and Persians from becoming masters of the empire; and, indeed, the propriety of this metaphor was clearly proved by the event, when Cyrus, after having conquered so many nations, and gained so many brilliant victories, within a short period subdued the whole of the East.

26. Who hath declared from the beginning? Again the Lord attacks idols, after having maintained his divinity; for he asks if idolaters can produce anything of a similar nature to support their worship; that is, if they can bring forward any such instance of foreknowledge or power. And because beyond all controversy he could claim this prerogative for himself alone, he tauntingly says, “We will acknowledge that he by whom such things shall be done is the true God.”

We will say he is righteous. This is the literal rendering, but the word “righteous” has an extensive meaning, and sometimes denotes “true and approved;” hence the saying, “Wisdom is justified,” that is, approved, “by her children.” (Matthew 11:19.) These are then clear proofs of the divine majesty, which demonstrate the vanity of idols, because by the disposal of God alone all things are governed, and by the slightest expression of his will the mightiest monarchies are overthrown. The Lord speaks in the plural number, in order to shew that he does not defend his own cause, but the cause of the whole nation. He is, indeed, satisfied with his own eternity; but as we are weak, it is therefore necessary that it should be proved to us that he is God, that our minds may not go astray, or wander in uncertainty, but may rest entirely upon him; and therefore to the word is added experimental knowledge, that it may more fully support our faith, if it should still be liable to waver.

There is none that heareth your words. He says that the idols are dumb, and leave their worshippers in suspense, while he kindles the torch of his word, to enlighten his elect people, and lead them forward to righteous judgment.

27. The first to Zion. ¹⁴⁹¹⁴⁹     “I, saith Jehovah, am the first that has foretold by my prophets to the Jews those things which none of the false gods, and none of their prophets could foretell, the destruction of Babylon and the return of the banished Jews into their native country.” — Rosenmuller. In this verse God states more clearly that he predicts future events to the Jews, in order to encourage them to believe; because if prophecies had not their end and use, it would not in itself be of very great advantage to know future events. God therefore testifies that prophecies are intended by him to promote the faith and edification of the Church. It was necessary that this should be added to the former statements, that the people might know that those examples were exhibited, not only in order to magnify the power of God, but that all believers might reap advantage from it; for all the instances of the power and foreknowledge of God ought to be viewed by us in such a light as will enable us to know that he takes care of us, (1 Peter 5:7,) and that he does everything for promoting our salvation. Zion is therefore commanded to acknowledge him as the true and only God, not merely because he has punished their crimes, but because they are restored from captivity, and thus learn that God is reconciled to them.

Behold! Behold! Here we must regard Mount Zion as desolate and uninhabited, and Jerusalem as reduced to a wilderness. Hence also Jeremiah represents Jerusalem as speaking in the manner that is usual with afflicted and distressed women. (Lamentations 1:20.) Thus the Lord now exhibits her as a widow and forsaken. Isaiah will afterwards arouse her to rejoice as a woman who had formerly been barren, and to whom the Lord had given new fertility for bearing offspring. (Isaiah 54:1.) At the same time he now declares that he will comfort Jerusalem, at a time when nothing was to be seen but what was melancholy and revolting in her hideous ruins. Now, the present message is, either that she shall give birth to children, though she was long a widow and desolate, or that they who had been scattered in distant captivity will return to her in vast numbers. With that desolation, therefore, we must contrast the restoration which was effected through Cyrus, when it is said, “Behold, they come;” and by the word “first,” is denoted not only the eternal essence of God, but likewise the antiquity of the prediction.

And I will send a messenger to Jerusalem. He now describes the manner in which God informs believers about future events, that is by the agency and ministry of the prophets. מבשר(mebashsher) is translated by Jerome “Evangelist,” or “a bringer of good tidings;” but it literally means a “messenger.” This makes little difference, however, as to the meaning; for it denotes the prophets who should bring the glad and cheering message of this deliverance, as God had formerly promised by Moses, that he would raise up, in uninterrupted succession, faithful ministers who should surpass all the magicians, and soothsayers, and diviners. (Deuteronomy 18:15.) For this reason also he formerly bestowed on the Church a remarkable appellation, calling her “a bearer of tidings,” (Isaiah 40:9,) because in the Church the word of God ought to sound aloud.

This tends greatly to the commendation of preaching; for the Lord does not descend from heaven to instruct us, but employs the ministry of his servants, and declares that he speaks to us by their mouth; and this distinguished blessing of God ought to be embraced with our whole heart. He had promised in the Law, as I mentioned a little before,

“I will raise up to you a prophet from the midst of you.” (Deuteronomy 18:15.)

He now confirms that promise, by saying that there shall never be wanting “messengers” to soothe the people amidst their griefs, and to comfort them amidst their severest afflictions. Hence also we ought to conclude, that there is no condition of the Church in which prophecies cease; that is, in which the word of God brings no alleviation of our distresses.

28. I looked, and there was none. After having spoken of himself, the Lord returns to idols; for these are continued contrasts by which a comparison is drawn between God and idols. As if he had said, “I do these things, but idols cannot do them; they have no counsel, or wisdom, or understanding; they cannot give an answer to those that ask them, and cannot yield any alleviation to the wretched.” In this comparison we ought to observe that he plainly shews himself to be God, first, by the prophets and by their doctrine, and, secondly, by his works in a similar manner; and that nothing of this kind is found in idols; from which it follows, that they are not gods, and that we ought to rely on him alone. Besides, the eyes of men are darkened by slothfulness; because they neither inquire, nor consider, nor observe. Thus they are stupified by idols, for they are willingly deceived; because they would immediately perceive the emptiness of idols, if they carefully applied their minds to examine them. This shews that idolaters cannot be excused on the plea of ignorance, for they choose to be blind and to wander in darkness, rather than to see the light and embrace the truth.