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21 and 22. They shall build houses and inhabit them. In these verses he mentions what is written in the Law; for these are the blessings of the Law, that they who have obeyed God shall dwell in the houses which they have built, and shall gather fruit from the trees which they have planted. (Leviticus 26:10.) On the other hand, the disobedient shall be expelled from the houses which they built, and shall give place to foreigners, and shall be deprived of the fruits of the trees which they planted. “The Lord,” saith Isaiah, “shall protect you from that curse, so as to enjoy your property.” Now the Prophets hold out those things which relate to the present life, and borrow metaphors from them; but it is in order that they may teach us to rise higher and to embrace eternal and blessed life. We must not fix our whole attention on these transitory blessings, but must make use of them as ladders, that, being raised to heaven, we may enjoy eternal and immortal blessings. To the Church, which has been renewed, and which rests on nothing but God’s good pleasure and undeserved favor, is justly promised the enjoyment of those blessings of which unbelievers had deprived themselves.

According to the days of a tree. Some think that this is a promise of eternal life; as if men had the tree of life; but that is forged ingenuity, and far removed from the Prophet’s meaning. And I do wonder that commentators give themselves so much trouble in explaining this passage; for the Prophet speaks, not only of life, but of a peaceful condition of life; as if he had said, “Ye shall plant vineyards, and shall eat the fruit of them; and ye shall not be removed from this life before receiving the fruit, which shall be enjoyed, not only by yourselves, but by your children and posterity. He employs the metaphor of a tree, because he had formerly spoken of planting vineyards; and accordingly he promises that the people shall peacefully enjoy both their houses and their vineyards, and shall not be molested by enemies or robbers, and this peaceful condition shall last as long as the life of a tree.

And my elect shall perpetually enjoy ²¹⁵²¹⁵     “Ou, jouiront en vieil aage de l’oeuvre de leurs mains.” “Or, shall enjoy in old age the work of their hands.” the work of their hands. A work is said to be continued or perpetuated when the result of it is prosperous; for otherwise men would subject themselves to long and severe toil, and all to no purpose, if God did not grant success. Enemies will either take away or destroy what we have begun, and the completion of it will be out of our power; and therefore it is strictly said to be continued, not when merely some progress is made, but when it is brought to a close. Here it ought to be observed, that we cannot possess our wealth and have the peaceful and lawful enjoyment of it in any other way than by dwelling in the kingdom of Christ, who is the only heir of the world, and without being ingrafted into his body. Wicked men may indeed enjoy, for many years, the good things of this life; but they will continually be uneasy, and will wretchedly devour themselves, so that even possession shall be destructive and deadly; for it is only by faith that we obtain all that belongs to a blessed life, and they who have not faith cannot be members of Christ.

23. They shall not toil in vain. He enumerates other kinds of blessings which God promises to the kingdom of Christ; for, although God always blessed his people, yet the blessings were in some measure suspended till the coming of Christ, in whom was displayed full and complete happiness. In a word, both Jews and Gentiles shall be happy, in all respects, under the reign of Christ. Now, as it is a token of God’s wrath and curse when we obtain no advantage front our labor, so, on the other hand, it is a token of blessing when we clearly see the fruit of our labor. For this reason he says that they who shall have returned from captivity, in order that they may obtain a true and complete deliverance, shall not spend their labor in vain or lose their pains. The Law threatens the death of relatives, destructive wars, losses of property, and terror in their hearts. (Leviticus 26:22; Deuteronomy 28:48.) Here, on the contrary, are promised fertility, peace, the fruit of labor, and repose. And blessings of this kind ought to be carefully observed; for there are few who, amidst their labors, think of the blessing of God, so as to ascribe everything to him alone, and to be fully convinced that they will accomplish nothing whatever unless the Lord grant to them a prosperous result. Wherefore, as every blessing should be sought from God, so, when it has been received, thanksgiving should be rendered for it to God alone.

And they shall not bring forth in terror. When it is said that women “shall not bring forth in terror,” some explain it to mean, that they shall have no uneasiness or dread of childbirth, because they shall be free from pain. We know that this punishment was inflicted on the woman on account of sin, to bring forth with difficulty, and to be in danger of death. Children are brought into the world with fear and trembling, when there is any expectation of war; and it is probable that the Prophet rather looks to this, that there shall be such settled peace that neither women nor men shall have any reason to fear; for this must be viewed as relating to both parents, who will have no dread about their children, as commonly happens when any danger is threatened.

For they shall be the seed of the blessed of Jehovah. This reason is highly appropriate; for whence come fears and terrors, whence come alarms, but from the curse of God? When the curse has been removed, the Prophet therefore says justly that parents, together with their offspring, shall be free from dread and anxious solicitude; because they shall be convinced that they shall always be safe and sound through the favor of God.

And their offspring with them. This is contrasted with childlessness, which is reckoned in the number of the curses of God; and therefore it is the same as if he had said, “I will no longer deprive them of their children, but will cause them to enjoy them, along with the rest of the blessings which I shall bestow upon them.”

24. Before they cry, I will listen. A remarkable promise; for nothing is more desirable than to have God reconciled to us, and to have it in our power to draw near to him with freedom and boldness; for, although we are surrounded by innumerable distresses and calamities, yet we cannot be miserable so long as we are at liberty to betake ourselves to the Lord. Here therefore the Lord promises that we shall not pray in vain. Yet this was also promised to the fathers under the Law. It is certain that, since the beginning of the world, God listened to the fathers, to all that called upon him; for this is the most valuable fruit of faith. But he confirms this more and more. Because the Jews would be exiles for a long time, the Lord solemnly declares that he will not permit them any longer to languish in banishment, and will no longer delay his assistance, but will “listen to them even before they cry.”

This relates chiefly to the kingdom of Christ, through whom we are heard and have access to God the Father, as Paul admirably explains. (Ephesians 2:18; 3:12.) The fathers indeed enjoyed the same access, and there was no other way in which they could be heard but through Christ; but the door was still narrow and might be said to be shut, whereas now it has been most widely and perfectly thrown open. Under the law the people were wont to stand at a distance in the porch; but now nothing hinders us from entering into the sanctuary itself, because

“the veil of the temple hath been rent.” (Matthew 27:51.)

Thus we have admission into heaven through Christ,

“that we may approach with freedom and boldness to the throne of grace, to obtain mercy and find needful assistance.”
(Hebrews 4:16.)

A question will be put. “Are there no believers in the world, and is there no kingdom of Christ, in the present day? For it does not appear that God is so ready to render assistance, and there is no visible fruit of our prayers.” I reply. Though it becomes fully evident that we have been heard when the event actually proves it, yet God does not in the meantime overlook us; for he does not permit us to faint, but supports us by the power of his Spirit, that we may wait for him patiently. Nor does he delay, as men do, because he has need of time, but because he wishes to exercise and try our patience. In a word, there are two ways in which God listens to us; first, when he renders assistance openly; and secondly, when he aids us by the power of his Spirit, that we may not sink under the weight of afflictions. And if this doctrine were deeply fixed in the hearts of men, they would fly to God more readily and boldly, and would not dispute so eagerly about calling on saints. For how comes it that men contrive for themselves such a variety of intercessors, to whom they betake themselves rather than to Christ, but because they do not receive that doctrine, and because they reject such large and bountiful promises?

25. The wolf and the lamb shall feed together. He means that everything shall be fully restored, when Christ shall reign. And here it appears as if there were an implied comparison between Adam and Christ. We know that all the afflictions of the present life flowed from the sin of the first man; for at that time we were deprived of the dominion and sovereignty which God had given to man (Genesis 1:28) over animals of every kind, all of which at first undoubtedly bowed cheerfully to the dominion of man, and were obedient to his will; but now the most of them rise up against man, and even carly on mutual war against each other. Thus, when wolves, bears, lions, and other savage animals of that kind, are hurtful to man and to other beasts from which we obtain some advantage, and when even animals which ought to have been useful to man are hostile to him, this ought to be imputed to his sin, because his disobedience overthrew the order of things. But since it is the office of Christ to bring back everything to its condition and order, that is the reason why he declares that the confusion or ruin that now exists in human affairs shall be removed by the coming of Christ; because at that time, corruptions having been taken away, the world shall return to its first origin.

And the lion shall eat straw like the ox. “The lion” shall eat harmlessly, and shall no longer seek his prey. The serpent, satisfied with his dust, shall wrap himself in it, and shall no longer hurt by his envenomed bite. In a word, all that is disordered or confused shall be restored to its proper order. Yet beyond all controversy the Prophet speaks allegorically of bloody and violent men, whose cruel and savage nature shall be subdued, when they submit to the yoke of Christ. But first we must carefully consider that confusion which befell all the creatures in consequence of the fall of man; for if this were not taken into view, it would be impossible for us to have sufficiently just and correct views of this blessing of restoration. At the same time, we must keep in remembrance what we said in expounding a similar allegory in the eleventh chapter. ²¹⁶²¹⁶     Commentary on Isaiah, vol. 1, p. 383. Here we are taught what is the nature of men before the Lord convert them and receive them into his fold; for they are cruel and untamed beasts, and only begin to abstain from doing any injury, when the Lord subdues their wicked inclination and their furious desire to do harm.

In all my holy mountain. This is added because, when rubbish and filth have been taken out of the way, the Lord will gather to himself a Church without spot. By the word all he means cleansing. Yet we ought not to think it strange that still so many are ferocious; for there are few that are the true inhabitants of God’s mountain, few that are upright and faithful, even among those who profess to be Christians. Seeing that the old man still reigns and is vigorous in them, contentions and wars must also exist and prevail amongst them.