A Commentary upon the Prophecy of Isaiah, Written by That Reverend and Painful Pastor, in the Church of Christ, Master John Calvin

Verse 1. A vision of Isaiah the son of Amos, which he saw concerning Judah and Jerusalem; in the days of Uzziah, Jotham, Ahaz, and Hezekiah kings of Judah.

Although the Hebrew word Chazon which the prophet uses is derived of seeing, and does properly signify vision: yet notwithstanding for the most part it imports as much as Revelation. For as often as the Scripture makes mention of special visions which appeared to the prophets, whereby the Lord meant the better to confirm them when he would have some excellent thing come to light, it uses the word Mareah, which properly signifies vision. But to the end I heap not up many testimonies, in the third chapter of the first book of Samuel (where mention is made in general of prophecies) the author of that book says, that the word of the Lord was precious in those days, because there was no manifest vision (where he uses the word Chazon) and a little after, the vision by which God manifests himself to Samuel, is expressed by the word Mareah. Also in the twelfth chapter of the book of Numbers, where Moses distinguishes the two ordinary means of Revelation, he there with dreams joins vision as the special. And yet by the ninth chapter of the same book of Samuel, it appears that the name of seer was imposed in old time upon the prophets: but by way of excellence; because God discovered his counsel familiarly to them.

Now as touching this present place, it is out of doubt that the certainty of doctrine is deciphered out to us by this very word; as if it had been said; There is nothing contained in this book which was not manifested to Isaiah by God himself. Therefore the true sense of the word is to be observed; for thereby we learn, that the prophets spoke not of themselves, neither yet put forward their own imaginations: but that they were enlightened by God, and had their eyes opened to see those things which otherwise of themselves they had not been able to have comprehended. The doctrine of Isaiah then, even in the very inscription, is recommended to us; to wit, because it contains nothing of man's invention, but the revelations of God: to the end we might be assured that whatever is contained in this book, was revealed to him by the Holy Spirit.

Concerning Judah.] It were not amiss if it were translated Against Judah. For the particle Al signifies both the one and the other; and the sense will be all one: for whatever this book contains, it does properly appertain to Judah and Jerusalem. But if any shall object that there are many things mingled in this book which concern Egypt, Tyre, Babylon, with other cities and countries: the [reconstructed: answer] is, that it was not necessary to recite every particular in the inscription; because it was sufficient that the principal sum should be set before us, thereby showing to whom the prophet was chiefly sent, namely, to Judah and Jerusalem. For whatever his prophecies contain beside, it is accidentally as they say: neither yet was it any digressing from the scope of his office to preach to others also what calamities approached near upon them: for Amos, though he were specially sent to them of Israel, yet passed he not the bounds of his vocation when he prophesied also against Judah: indeed we have yet a more familiar example of this in [reconstructed: St. Peter] and St. Paul; Peter was appointed over the Jews, and Paul over the Gentiles, and yet Saint Peter passed not beyond the bounds of his office in preaching to the Gentiles, as when he went in to Cornelius: neither St. Paul, when he offered the preaching of the Gospel to the Jews, to whom he resorted as soon as he entered into any city. And thus was it lawful for Isaiah to do, in like manner. Nor while he endeavored to discharge his duty to the uttermost in teaching of the Jews, and purposely bent all his studies that way: did he yet go beyond his calling when he speaks (as it were by the way) of other nations?

He takes Judah here for the whole nation, and Jerusalem for the chief seat of the kingdom: for he separates not the city from the kingdom; but names it by way of excellence, as being the mother city. Even as if a prophet at this day should be sent to speak to the whole kingdom of France, should name the city of Paris, as the chief of the kingdom. And it was needful that this should be done; first, to the end the citizens of Jerusalem should not exempt themselves, as though they were guiltless: or rather, as being dispensed with, from being under any check, in respect of the greatness of their dignity. Secondly, that by means of this they might be prevented from sending the prophet back to the commons, and country people. But they are deceived, who would have Jerusalem to be named apart, because it was situated in the tribe of [reconstructed: Benjamin], seeing the one half of it, which was subject to the successors of David, is comprehended under this name of Judah.

Verse 2. Hear, O heavens, and you earth hearken: for the Lord has said, I have nourished, and brought up children, but they have rebelled against me.

Isaiah has here imitated Moses: for so it is the custom of all the Prophets to do; neither is it to be doubted but he alludes to that excellent song of Moses (Deuteronomy 32:1), in the very entrance of which he calls heaven and earth to witness against the people. I grant that it is a terrible protestation: for it is as much as if both of them should turn themselves to the dumb elements void of sense, because men had no ears to hear, but were become utterly benumbed in all their senses. Isaiah then speaks here as of a rare and prodigious thing, which were even enough to smite the very elements with astonishment (though otherwise senseless in themselves). For what could be more horrible than to see the Israelites reject the Lord, from whom they had received so many benefits? Those who by heaven understand the angels, and by earth, men, do too much lessen the force of these words: and do also take away that wherein the chiefest weight of the Prophet's vehemence lies. Now almost all the expositors finish the clause, For the Lord has spoken, here: as if the Prophet meant to say, Seeing God has opened his sacred mouth, it stands all men in hand attentively to receive his word. And thus the sentence in appearance indeed is more full: but the circumstance of the place requires another joining together of the words; namely, that this word hearken be referred, not generally to what purpose one will; but solely and only to the next complaint. And so, the sense is thus: Hear the complaint which God commences against you: I have nourished, etc. For he recounts such a monstrous thing, as he is almost cast into a swoon at the sight of it: so as he is compelled to call in all the insensible creatures (contrary to all order) to be witnesses thereof. I had rather then take these things in their proper signification, because they do better set forth the Prophet's meaning.

And to the end that no man should wonder why he speaks thus to things without sense or reason, experience itself not obscurely teaches us that the voice of God is heard even of the dumb creatures: indeed, and the very order of nature is nothing else but an obedience, which is yielded to him throughout all the parts of the world, to the end his sovereign authority might shine in all places. For the elements, the heavens and the earth, do their duties, and yield obedience to the commandment which is prescribed them, and that at the least beck which God makes to them: the earth brings forth her fruits; the sun, the moon and the stars finish their courses; the sea passes not beyond the limits which God has appointed to it; the heavens also turn about to their certain spaces: finally, in all things we may observe a wonderful distinction, although all these creatures be destitute of reason and understanding. But man, who is endued therewith, in whose ears and heart the voice of the Lord so often sounds, as if he were wholly senseless, moves not, neither bows he his neck to submit himself to the obedience of his God. The dumb and insensible creatures then shall bear witness against such obstinate and rebellious persons, to the end they may one day feel that this protestation was not used in vain.

I have nourished.] Word for word it is, I have made them great. But because he speaks of children, we cannot turn it better than that, I have nourished, or brought up. For the Latins, instead of nourishing, say, to bring up children. Yet he by and by adds other benefits with which he had wonderfully enriched them: as if he should say, I have not only performed the office of a good father in nourishing, and sustaining you in this life: but I have also taken pains to exalt you to honor and dignity. For there was no kind of favor or mercy which the Lord withheld from them, even as if he meant wholly to empty himself. As hereafter in the fifth chapter he reproaches them saying, What could I have done any more to my vineyard that I have not done to it? Why? the Lord might very well have said as much to all nations, seeing he nourished, and bestowed many blessings upon them: but the Israelites were his special chosen people, whom he had adopted before the rest of the world to himself, and treated them as his most dear children, embracing and cherishing them with a special care, even as in his very bosom. In a word, he adorned and beautified them with all manner of good things.

Now to apply this to our time; let us consider whether our condition be not like, or rather much better than that of the Jews in ancient times. The adoption of God obliged them to the purity of his service: our bond or obligation is double: namely, because he has not only redeemed us by the blood of Christ, but because he who has once seen fit to deliver us, does still call us also to himself by the preaching of the Gospel, and therein prefers us far before all those whom he has yet left blinded in their ignorance. If we acknowledge not these things, of how much greater punishment shall we be worthy? For by how much the more the grace of God has been abundantly poured forth upon us, of so much the more ingratitude shall we be convicted before him.

[reconstructed: But they have rebelled.] [reconstructed: Saint Jerome] translates it, They have despised me. But it appears sufficiently by other places, that the Hebrew word [reconstructed: Pashang] expresses yet somewhat more; namely, that they revolted. God testifies then that he could not hold them under his obedience; no not by all the benefits he could bestow upon them. But that they turned away more and more, and estranged themselves, no otherwise than the son, who by leaving his father's house, shows that he is become altogether incorrigible. It is a monstrous thing for children not to be obedient to their fathers; especially to such a one as never ceases to do them good, and bestows his whole care as it were upon them. Lycurgus would not make any law against the ungrateful (because it was a thing against nature not to acknowledge a benefit received). A child then that is [reconstructed: ungrateful] to his father is a double monster, indeed rather a threefold monster against a generous father, who ceases not to do him good. For although the Prophet calls them children, it is not given them here as a title of honor, but the more to aggravate this their revolt, and to make it the more odious.

Verse 3. The ox knows his owner, and the ass his master's crib, but Israel has not known: my people has not understood.

This comparison does further exemplify the crime of their revolt. For the Lord might well have compared his people to the heathen and infidels: but he touches them nearer, in comparing them to brute beasts, and in showing that they are yet more foolish than they. For although these beasts be void of reason and understanding, yet are they teachable, at the least wise in this respect, that they acknowledge those who feed them. Seeing then that the Lord had not only fed this people as in a stall or crib, but had fed them largely and abundantly, no otherwise than the father does his children whom he tends; and had not only pampered their bellies, but did always replenish them with spiritual food: had he not good cause, think you, to esteem them worthy rather to be sent to school to learn of oxen and asses than of men; especially when he saw they were become so beastly? He sends his people then to these brute beasts to learn their duties of them. And no marvel; for it often falls out that the unreasonable creatures do better follow the order of nature, and do in their kind show more humanity than men themselves. And not to allege many examples, this one which Isaiah here propounds shall suffice: namely, that these beasts being altogether senseless and blockish, do yet notwithstanding obey their masters and those who have the government of them. And if in other things we shall consider wherein the beasts do surpass men, how many particulars shall we find out? What is the cause that scarcely any beast will offer violence to one of his own kind? and that he should therein, as you would say, acknowledge his own likeness. What is the cause also that all sorts of beasts do take such pains to nourish their little ones, seeing it often falls out that women forgetting nature, and all womanhood, do reject and forsake their children? And do we not observe how beasts will keep such a moderation that they will eat and drink no more than that which suffices them for life, and to uphold their strength; while men in the mean space do stuff and gorge themselves, or which is worse, do overthrow themselves with surfeiting? Lastly, the beasts do in nothing pass beyond the bounds of nature, which are ordained for them.

But the Papists (whose custom it is to overthrow the native sense of the Scriptures and by their dreams do corrupt all the mysteries of God) have here found out a notable fable: for they make men believe that the oxen and the asses did worship our Lord Jesus Christ lying in the manger after he was born: wherein they show themselves to be excellent asses. And yet would to God they themselves would but follow the poor ass which they have forged! namely, that they were asses worshipping the Lord Jesus Christ, and not rather wincing and kicking against his Majesty with their heels. For the Prophet speaks not here of a miracle, but of the order of nature: declaring that whoever they be that do overthrow the order thereof by a bad conduct, are become monsters. We need not forge new miracles then to give authority to Jesus Christ: for so, by mingling the false with the true, this inconvenience would follow upon it, that none would believe either the one or the other. Neither need we doubt, if there had been any such miracle, but the Evangelists would have put it in writing.

The name Israel which here he opposes against these beasts, has a very great emphasis in it. We know what honor it was to the posterity of Jacob to bear this name, which God himself had imposed upon this holy Patriarch, because he overcame the Angel in wrestling (Genesis 32:28). Which name was so much the more dishonored, by how much the more these bastard and degenerate children durst notwithstanding make their brags of that title. And first there is a close reproach in it; not only because they usurped the name of this holy personage (whose virtues they imitated nothing at all) but also because they were ungrateful to God from whom they had received all manner of benefits. Lastly, we must supply a contrasting comparison: for the greater their dignity was, in that they had been exalted far above all other people, so much the more (to reproach them under this honorable title) are they separate from other nations. The Greek interpreters have added this word me; but I had rather repeat that which the Prophet has said, to wit, that Israel has not known his possessor or owner; that is to say, God: nor his [reconstructed: fold]; that is, his Church, wherein he was nourished, and to which he ought to be gathered. Especially seeing these poor beasts do acknowledge their master that feeds them; and do voluntarily return to the place where they were wont to find pasture.

Verse 4. Ah, sinful nation, a people laden with iniquity, a seed of the wicked, corrupt children: They have forsaken the Lord: they have provoked the holy one of Israel to anger: they are gone backward.

AH.] Although he had reproved their fault sharply enough, yet notwithstanding the more to amplify it, he yet further adds this exclamation: by which he shows his detestation against so horrible and foul an ingratitude. Some think this particle Ah, is put here in sign of lamenting. Saint Jerome has interpreted it, Woe: but it seems to me it should more fitly agree to an exclamation, arising partly from astonishment, and partly from sorrow. For we are wont to burst into outcries, when so unworthy a thing is committed, that words cannot express it; or rather when words answerable to the greatness of the grief fail us. In place of sinful nation as we have translated it, the Greeks have turned sinful woman, the vulgar translation also bearing the same. But the Hebrew word signifies those who are given over to wickedness, and it is not to be doubted, but the Prophet here accuses them of their desperate malice.

A people laden] &c. We must note the force of the similitude; for he not only means that they were plunged in their iniquities, as in a deep miry pit; but also reproaches them that they sinned not so much of ignorance or infirmity (as the weak often do) but that they followed on and continued in their rebellion of set purpose. As if he should have said, They are given up to all injustice, and have wholly sold over themselves to commit evil. Where he adds, Seed of the wicked; it is as much, as mischievous seed. Some expounding it more wittily, say, that they declared themselves unworthy to hold any place among the children of Abraham: because they were become bastards, and degenerate. As in other places they are called a seed of Canaan; indeed they are reproached with the name of uncircumcised; even as though they had been begotten of profane or a strange people. But it is a usual manner of speech among the Hebrews; which the Greeks also observed in their speech, when they say, sons of the good, for good children.

Corrupt children.] It is word for word, corrupting: and therefore the expositors supply, Themselves, or, their ways. But I think bastard, or degenerate agrees better. For his meaning is that they are so depraved, that they resemble their fathers nothing at all. Moreover, he adorns his nation here with four titles, which are not very seemly: And such indeed as were far remote from the good conceit which they had of themselves. But thus must hypocrites be dealt with, to awaken them: and the more they soothe themselves in casting off the fear of God, so much the more must they be thundered against. For a milder and a more gentle doctrine would not have prevailed with such a kind of people anything at all: neither would a slight manner of reproof have moved them. The false persuasion therefore of their righteousness and wisdom was to be plucked away from them; for therewith they masked and disguised themselves, and often made their boasts thereof in vain.

For they have forsaken the Lord.] Now he adds the reason why he has so sharply and bitterly reproved them: namely, lest they should complain as they were used to do; that they were too severely dealt with. First then he upbraids them with that, which is the fountain of all evils: to wit, they had forsaken the Lord. For even as it is the chief perfection of righteousness to cleave to God, as Moses teaches; What does the Lord your God require of you but that you cleave to him? so is it the greatest misery we can plunge ourselves into, when we have forsaken him. Now the Prophet's meaning is, to let the Jews see, that they were not only guilty of one fault: but to show them that they were become apostates altogether. No doubt, but that which follows serves for an amplification; whether we read, To provoke, or, to dispose; yet I rather rest in the latter. For it was too gross an ingratitude to make light account of him who had adopted them for his own, from the rest of all nations. And for this cause he calls himself the holy one of Israel, because in giving himself to them he had thereby adorned them with his holiness. For this name is so attributed to him everywhere, in regard of the effect. From how barbarous a pride then did the despising of so great an honor proceed? If any had rather retain the word provoke; the sense will be, that they had rejected the Lord: even as if they meant to provoke him to anger of set purpose. From where we may see how detestable their apostasy was.

They are gone backward.] The sense is that when the Lord did set a certain way and form before them how he would have them carry themselves, they on the contrary were carried away with their lusts: and yet he confirms the former sentence; to wit, that they had given the bridle so far to their shameless impertinence, that they were altogether revolted from God: indeed, and that wittingly and willingly, by erring from that mark to which they ought to have bent their course all their life long.

Vers. 5. Why should you be smitten any more? for you fall away more and more: the whole head is sick, and the whole heart is heavy.

Therefore should] &c. Some do turn it, upon what? or, in what part? And they take it as if the Lord should say, There are no more plagues left to strike you withal. For he had tried so many ways to bring them into the right way, that there was no chastisement left. But I had rather interpret it, Therefore, or, to what purpose? As also the Hebrew word imports so much; and withal I take it that the sense seems to agree best thereto. For so we are used to say, therefore; to what purpose, &c. His meaning is then, that the Jews are grown to such a pitch of wickedness and ungodliness, that it is impossible to make them become any bit better. We know by experience that after desperate men have once hardened their hearts, then they will rather be broken all to pieces than receive any correction. Now he complains that there was such an obstinacy in them, even as if the physician having tried all good remedies to cure his diseased patient, should begin to say at the last, All the skill I have, will do no good. And withal he accuses them of extreme malice: for when the wicked are come to that pass that chastisements will not humble them, then are they come to the very top of all wickedness. So then it is as much as if the Lord had said, I see very well, that though I should correct you ever so much, yet I shall do you no good. For undoubtedly things are then become wholly desperate when the chastisements and calamities which God uses as remedies to heal our vices, will profit us nothing. And yet for all that the Lord is so far off from ceasing to punish such still, that (which more is) it stirs up and inflames his wrath so much the more against us: For there is nothing more burdensome to him, than such an obstinacy. Notwithstanding it is rightly said, that he loses his labor, when he cannot thereby draw us to repentance: and that all the remedies he applies to a people so utterly past cure are in vain. So then he is so far off from sparing such, that he not only doubles his blows and afflictions upon them, trying all means possible: but he is constrained never to give over till he has utterly consumed them. But then indeed he plays not the part of a physician, but rather of the surgeon: which is the cause why he so laments here, that his chastisements shall now become unprofitable to the people.

You fall away.] This is a confirmation of the former sentence, so that I distinguish this member from the former, which others notwithstanding do conjoin together. As if he should say, You will be so far off from ceasing to err, that (which worse is) you augment your wickednesses more and more, for I see you are so carried away to do evil, as if you had laid your heads together, deliberately to conspire thereof in your minds: so that there is no hope at all left of any moderation. Now God in this speech purposed to manifest to all men how incorrigible their spirit was, to the end they might pretend no excuses afterwards.

The whole head.] Others translate, Every head: and think that the princes and great men among the people are here meant by these particular names. But for my own part, I rather agree to their opinion, who translate, all the head. For it seems to me it is a plain similitude, taken from the body of man; to wit, when the body is so sore afflicted, that there is no hope of health left. Now he names two principal parts whereupon the health of the whole body depends: and hereby he declares the extremity of the diseases, with which this wretched people was utterly spent. It was not some part or common member of the body then, which was pained, but the heart was wounded; and the head very sore diseased: in a word, that the vital parts (as they are called) were so putrefied and infected, that they were incurable. But the interpreters do not agree in this behalf: for some refer this sickness to sins: others, to punishments. To sins thus; You are already become a rotten and stinking body; wherein nothing that is whole and sound is left: wickedness and sin has gotten the sway among you, by the infection of which all is defiled and corrupt. But I had rather understand it of the punishments: for the Lord doubtless still pursues this complaint: namely, that the people are so rooted in obstinacy, that they cannot be brought to amendment of life for any plague inflicted upon them; and that however they had been smitten even to death (at the least, rent and torn in pieces with sore blows in a fearful manner) yet that they became never the wiser for all that.

Verse 6. Even from the sole of the foot to the head, there is nothing whole therein, but wounds, and swelling, and sores full of corruption: they have not been wrapped nor bound up, nor mollified with oil.

These words also have affinity with the former, wherein he still prosecutes the very same matter under the same similitude and manner of speech. Those who refer the first part to sins, do not sufficiently weigh the remainder of the text that follows. Let us grant that the people corrupted with vices are compared to a sick body: what coherence will there be touching the things which by and by follow, to wit, that their wounds were not wrapped nor mollified with oil? It appears therefore that the Prophet speaks of the afflictions with which the people were almost consumed. And he also sets forth this continual languishing in them, as a testimony of their extreme hardening. He calls the wound corrupt, from which flows a continual infection, as if a spring (deep in the earth) should continually send forth new streams of venom. So that by this similitude, he shows that the malady is incurable, seeing the corrupt water which is in it runs without stay. The amplification also is not small, when he says, there were no remedies applied to it. For the three similitudes which he conjoins together, tend all to one end, namely, that this people were in so miserable a plight, that they were without any hope of comfort, without consolation and without remedy. So that in such kinds of punishments, one might easily discern the extreme severity of God.

Verse 7. Your land is waste: your cities are burnt with fire: strangers devour your land in your presence, and it is desolate like the overthrow of strangers.

Wast] Word for word it is, desolation. And thus Isaiah prosecutes that more largely, and more clearly, which he had said before figuratively touching the wounds: To wit, that the land was afflicted with a horrible waste. For I had rather refer the sentences to the time past: because the Prophet rather recounts how many calamities have formerly happened, before he denounces the vengeance of God. For he casts their dotage and numbness of heart in their teeth, in that they continued so besotted in their miseries. As the overthrow of strangers. This is added for amplification's sake. For their sense is too narrow and constrained, who would have the Hebrew word zarim, which signifies destruction (which word the Prophet also here uses) to be put in the stead of zerem, which signifies an overflowing of waters. True it is that the word may be applied to enemies: but it is better to take it in its proper signification, for strangers. For the calamity is then much more grievous when men unknown, and those that come from a far country do make war in a kingdom; because they are likely far more cruel, and do more hurt than the neighbor enemies. For they raze the cities: they burn up houses, buildings, and villages; destroying all things; and sparing nothing. In a word, they rush in with barbarous inhumanity, seeking nothing but to kill, sack, and burn: indeed, they study rather to do hurt, than to get their booty. But the neighbor enemies because they are able to hold that which they have won, use to leave garrisons there; and as soon as any revolt is intended, or any trouble moved, they forthwith send succors: and therefore are not so cruel, neither do they spoil the country from which they may fitly reap any commodity. He therefore describes no ordinary destruction, but rather so bloody and fierce a one, as exceeded all the rest.

From here then we may note, that when God has once begun to chastise and correct, he makes not an end with us right away. But in striking us with many wounds, he redoubles the blows, and ceases not to visit us still with one plague after another, if so be we cannot be brought to true repentance. Let us then avoid and flee such an obstinacy, if we mean to escape the like punishments: or if we mean this reproach which was justly cast upon the Jews, should not by as good right light upon us: namely, that although we have been diligently admonished, and have felt the hand of the Lord, yet for all that we could not be corrected nor amended. What marvel is it then, I pray you, if we are pressed with so many and so diverse calamities, of which we can see neither end nor issue? Surely we even fight hand to hand as it were with God and against all his rods by our rebellion. Is it not needful then that he should take us in hand; and deal with us, as men do with restive and unruly horses, who the more they wince and kick, the more they must be pummeled about the head, and spurred upon the sides? There want not many at this day, I dare say, who accuse God of cruelty as if he were too outrageous, and that he ought to carry a more soft and gentle hand over us: but in the meantime they consider not how horrible our wickednesses be. For if they would look well into them, truly they should easily perceive an admirable mercy of God, even in the midst of this his severity, which seems so great in their eyes. And to the end we may not think the Lord was too rigorous towards this people, let us consider the vices which he by and by reckons up.

But a question may here be demanded; to wit, why the Prophet should say that the people were so many ways afflicted, seeing he began to prophesy (as we said before) under the reign of Uzziah; in whose time the state of the kingdom of Judah was very quiet, so that however the kingdom of Israel sustained some loss towards the end of Uzziah his days, yet that notwithstanding appertained nothing at all to the kingdom of Judah. For which cause the Jews indeed think this to appertain to the reign of Jotham, and not to the reign of Uzziah. Now however their opinion seems not to agree very well at the first blush, yet is it not without some probability of reason, if we shall examine the opinions of others. For we know that they have not always kept the order of time in gathering together of the prophecies. And it may be that this sermon of Isaiah had obtained first place here for no other cause, but for that it contains a sum of that doctrine which shall be handled afterwards. Others think they escape easily away when they expound all these things of vices; and not of punishments: but they cannot so easily avoid that which is spoken of the burning of cities, and wasting of the land. If any think the Prophet speaks not of the present estate of the kingdom, but of that which was to come; and that in the person of God, he denounces the judgments which were at hand, however they then saw them not before their eyes; I do not greatly gainsay it. Although it be very likely that the Prophet speaks of things which were known to him. It is rather a certain narration then of a thing done, than a prophecy: though in the verse following I confess he shows what the issue is, which approaches.

Verse 8. And the daughter of Zion shall remain like a cottage in a vineyard, like a lodge in a garden of cucumbers, and like a besieged city.

He alludes even to that custom which is now in use among us in France: namely, to a little cottage which the vinekeepers prepare when the grapes do ripen. Also he uses another similitude which is almost like to the former; drawn from the manner of that nation, when the servants watched to keep the gardens of cucumbers. Afterwards in verse 9 he himself expounds what he means both by the one and by the other. Now the exposition may be double; to wit, that all the country should be wasted, and nothing left in safety, but the city of Jerusalem, which should remain as a cottage: or, that the city itself should be brought to nothing. The Jews follow the first interpretation, and understand this place of the siege of Sennacherib: but I think it reaches further off; namely, to the destructions which followed afterwards. We may also refer it to the nearness of neighborhood, which being ruined and destroyed among them, it could not be avoided, but that the city should feel great loss thereby. But as I take it, the true meaning of the Prophet is, that the evils of which he speaks, should come even to the city itself, so as it being consumed, ruined, and brought to nothing, and into derision, should become like a cottage. Now he calls Jerusalem, the daughter of Zion, by a phrase of speech usual in the Scriptures, which entitles some people by the name of daughter, as the daughter of Babylon, and Tyre, for the Babylonians, and Tyrians themselves. Also he rather mentions Zion, than Jerusalem; because of the dignity of the Temple: and this manner of speech also is very frequent throughout the whole Scriptures.

Verse 9. Except the Lord of hosts had reserved to us, even a small remnant, we should have been as Sodom, and should have been as Gomorrah.

Here he concludes that which he had pronounced before touching the scourges of God: to wit, that there should be such a ruin; or rather, that it is already present, so as by the beholding of it, it might be fitly resembled to the destruction of Sodom: were it not that the Lord should pull out a few remainders as out of the midst of the fire. This verse therefore confirms that which I said earlier: where the Prophet having spoken of the calamities which were already happened, did in brief manner conjoin with it the event which should shortly ensue: as if he should have said, Suffer not yourselves to be beguiled with fair words: For look what destruction happened to Sodom and Gomorrah, the same should fall upon you, unless the Lord in having compassion upon you, should reserve some few. And to this agrees that which is said in Jeremiah, It is the Lord's mercies that we are not consumed, etc. (Lamentations 3:22).

Now from here we are to note two things: First, that he here denounces an extreme ruin: yet for as much as God has to do with his Church and elect people, therefore this judgment shall be mitigated by a particular and special favor; to the end the faithful (whom he here rightly compares to small remnants) may be delivered from the general destruction of the whole nation. Now if God has punished the iniquities of the Jews by such horrible chastisements, do we think the like will not befall us if we partake with them in their rebellions? For the Lord had consecrated this people to himself, and had exempted them from the common condition of others. And therefore should he rather spare us if we continue hardened in our impiety and disloyalty? But which more is, what issue can we expect in the midst of such a heap and puddle of vices into which men plunge themselves every way throughout the whole world? Truly even the same that befell to Sodom and Gomorrah: namely, that we should be brought to nothing, did not the respect which God has to his free covenant (wherein he has promised that his Church shall never perish) withhold his vengeance from us. This threatening also which is very terrible and fearful, appertains to all those that are obstinate and desperate, whose manners cannot be reformed by any strokes of God his rods.

On the other side, we are to note that which I have already touched out of Jeremiah; namely, that we ought to attribute it to the only mercy of God that we are not all utterly consumed and brought to nothing. For if we shall behold how great the iniquities are which do reign in every place, and among all sorts of men, we ought to admire God's mercy that we see so much as one man alive, and that all have not been clean swept away from off the earth. Thus it pleases the Lord to keep his hand in; to the end he may still continue a Church in the world. And Saint Paul also who is the best expositor of this place yields the same reason: for alleging it in the Epistle to the Romans (Romans 9:29), he beats down the insolence of the Jews, to the end they should not brag of that naked title which they bore, as if it had been enough for them that they were descended from the ancient fathers, in regard of the flesh. For he admonishes them that God could deal with them as he had done in old time with their fathers: but that he is still minded for his mercy's sake to reserve a Church to himself: and to what end? Even that it should not utterly perish. For it is for the love and favor which he bears toward it, that the Lord reserves some little seed, when in regard of our rebellion he is constrained to exercise his rigorous judgments. Which sentence ought greatly to comfort us in our most extreme calamities; indeed, even then when we shall think the Church as good as forlorn: that when we see the state of things turned upside down, so as to our seeming heaven and earth go together (as they say) yet that we even then continue firm and invincible touching our trust in God his mercy notwithstanding, resolving ourselves that God will never cease to have care of his Church however the world go.

Even a small remnant.] This particle small, may be referred as well to that which went before as to that which follows. And therefore some translate, We had been almost as Sodom. Notwithstanding, I had rather refer it to the former speech: to declare that the number which God reserved from the common destruction, was very small. But some rather think that this is taken affirmatively, and was therefore put to express the matter the more lively: which I reject not; although it may be taken in its true and native sense, as if it had been said, There shall but a small number of the people remain. Now we are to note this sentence diligently: for, unless the Church have fair and large dominions, men are wont to despise her. And from there it comes that hypocrites brag so much of their multitudes; and that the weak also stagger, as being dazzled with their pomp and glory. It therefore appears by this place, that we must not measure the Church by the hugeness of the multitude, unless we mean to esteem more of the chaff, than of the wheat; because the quantity thereof is greater. But it ought to suffice us that although the number of the faithful be very small, yet that God notwithstanding acknowledges them for his elect people. And with this also should that consolation of Christ come into our minds: Fear not little flock, for it is your father's pleasure to give you the kingdom (Luke 12:31).

Verse 10. Hear the word of the Lord O princes of Sodom: hearken to the law of our God O people of Gomorrah.

He confirms that which he had said before; to wit, that God his vengeance is not cruelty: why so? Because they had deserved a far greater punishment. And however there was some difference between them and the Sodomites, in regard of the punishment; yet the fault was alike: so as if the Lord had not pardoned them, he might even justly have plagued them with the like judgment. In a word, he tells them, that if God does spare, it is not to the end they should conclude with themselves, that their sins were less than those of the Sodomites; but that they were to attribute it rather to the mercy of God. Now there is no great diversity in that he attributes the name of the city of Sodom to the Princes, and the name of Gomorah to the people: but it rather shows their condition to be both alike. But whereas he repeats one thing twice; this diversity of names has the greater elegance. As if he should say, The Princes and people differ no more one from another, than Sodom differed from Gomorah. True it is that he alludes to the diverse degrees of men, when he attributes two cities to them as it were apart: but in regard that Sodom equals Gomorah in value, we see he binds them up both together as it were in one bundle. The sum then is; If any man will judge of the Princes and people, he shall find them agreeing as well together in one, even as Sodom and Gomorah did. That is to say, there was never a barrel better hearing: but they were as like, as one egg is to another. For there was no more uprightness in the princes, than in the people. The Prophet begins now therefore to unmask the Jews, and that very justly: for as it is a common thing with all hypocrites to shroud themselves under marvelous pretenses, to the end they may not be espied: even so stood the case with this people, who were stained with this vice above any other. And therefore the Prophets had no sharper conflicts with them, than about this matter. Pride also (with this bragging of feigned holiness) reigned among them; and they gloried no less in the nobleness and excellence of their nation, than of their outward ceremonies and service: by reason whereof this severity of the Prophet did greatly gall them. But in as much as it was needful to draw out their villainies into light, the more they set up their bristles, the more lively does the Prophet thunder against them. And thus must all hypocrites be served.

The word of the Lord.] The Prophet takes the word of the Lord and the law, for one and the same thing. And yet notwithstanding I doubt not but he used this word law of set purpose, to the end he might tax their sottish opinion: For while they imagined to appease God with sacrifices which they offered without faith or repentance, they interpreted the law of God after their own fantasies. By which words then he admonishes them, that in alleging the authority of Moses, he brings in no new device of his own, neither does he add anything to the law; but that in hearing him, they should only hear the will of God, whereof he faithfully informs them. Also that the law of God does in no sort favor or allow of their dealings in this point: to the end they should not think to beguile the Lord with a false persuasion of their own righteousness.

Verse 11. What have I to do with the multitude of your sacrifices, says the Lord? I am full of the burnt offerings of rams, and the fat of fed beasts: and I do not desire the blood of bulls, nor of lambs, nor of goats.

Now Isaiah brings in God speaking, who interprets his own meaning himself. For it is not enough that the Lawgiver does command only, but that he also should add a native exposition to the laws, that they be not corrupted. Now it is not to be doubted, but that the former sharp reprehension was very ill taken: For what could one have spoken more boldly or roundly against them? They gloried in the name of Abraham, bragging in the title of his children, and proudly vaunting themselves thereof. For which cause the Prophet thus arms himself with the authority of God against them. As if he should say, Know you, that you have not so much to do with me, as with God himself. Next he shows what it is that God respects, and what his meaning is in demanding sacrifices of them: namely, not that he does so much esteem of the sacrificing of brute beasts; but that they should serve, as outward props and helps of godliness. And therefore that the Jews greatly deceived themselves, who put their chief holiness in such outward ceremonies. For they thought they had discharged their duties very well, when they sacrificed and offered their offerings: and when the Prophets required anything more of them, then they complained as if they had been over hardly dealt with. But the Lord tells them that he abhors and rejects their offerings. Now it may seem that this is too strict a course: for were they not the things which God himself had instituted and commanded? But we must note that as touching the commandments of God some ought to be obeyed simply, and others for another end: as for example; The law commands, first, that we serve and honor God: secondly, that we seek our neighbor's profit. These things are of themselves pleasing to God, and are absolutely required of us. But it is otherwise in regard of ceremonies, for they are exercises which are not simply required in respect of themselves, but for another end. And the like we may say of fasting. For the Kingdom of God stands not in abstinence from meats and drinks: fasting therefore has respect to a higher end.

God therefore has not so instituted ceremonies as if he would be appeased by the work wrought; but that the people should by them exercise themselves to godliness: and should thereby be the more stirred and trained up in faith, and in his pure worship and service. But hypocrites are only forward and careful in observing these, as if the principal matter of religion consisted in them: and think themselves the most devout people in the world, while they weary and tire themselves a long time in the observation thereof. And that they might yet appear the more holy; they ever lightly add something of their own, and invent some novelty from day to day: but in the mean time they wickedly abuse the holy ordinances of God, in that they refer them not to their right ends. All their ceremonies therefore are nothing else in God his account, but profanations of his holy worship and service. For while they rest fettered as it were in the bare and naked outward action only, what difference is there between their sacrifices, and those of the Gentiles? Which we know are stuffed full of sacrilege, because they are not [reconstructed: referred] to a right and lawful end. This then is the reason why the Lord rejects all such ceremonies notwithstanding himself had instituted them: to wit, because the people looked not to the right end and use, for which they were ordained. Herein then stood the continual conflict which the Prophets had with the people; namely, in plucking off these masks from their faces: and in showing them that the Lord did not content himself with outward services, neither could be appeased with such fair shows.

And the faithful servants of the Lord have everywhere experience of the same combats even at this day. For men do always measure God by their own ell; and think to appease him with outward appearances, and will not be brought by any means to offer up to him a pure and upright heart. But Jeremiah will easily dissolve all the difficulty of this place. For in the 7th chapter, he says out of the mouth of the Lord: When I redeemed your fathers out of the land of Egypt, I did not command them to sacrifice to me: only I commanded them that they should hear my voice and keep my commandments. Wherein he shows, that all the observation of the ceremonies did depend upon the word; and that they are vain and unprofitable, if they be separated from it, even as if one should divide the soul from the body. Hereunto also belongs the argument of Psalm 50: Will I eat the flesh of fat bulls, or will I drink the blood of goats? Offer to God praise, and pay your vows to the most high. Jeremiah also in another place says: Trust not in lying words saying, The Temple of the Lord, This is the Temple of the Lord, but rather amend your ways, etc. Also Micah: Does the Lord delight in thousands of rams, or in ten thousands of fat beasts of the valleys? By and by after he adds: I will show you, O man, what is good: and what it is the Lord your God requires of you, to wit, To do judgment, to love mercy, and to humble yourself to walk with your God (Micah 6). By which places it appears, that God rejects ceremonies, because they were separate from the word, as from their soul or life. Whereby we may see how great the blindness of men is, who cannot be persuaded that all the pains they take this way in the service of God is unprofitable unless the integrity of the heart go before.

And this vice is not only rooted in the common people, but almost in all men; indeed, even in those who in their own opinion think they excel most. From here it is at this day that this goodly device of the work wrought, cannot be pulled out of the minds of many; which the doctors of the Papists have found out. But it is not man which speaks here, but God himself: who by an immutable decree, declares that men sacrifice to him in vain: and that whatever they do else, is without fruit, unless they call upon him by a true faith.

Vers. 12. When you come to appear before me, who required this of your hands to tread in my courts?

Behold here a most excellent refutation of counterfeit worship; when God affirms they came not before him as he commanded them: pronouncing in general that it is but lost labor when men offer him that which he requires not: because he will be no otherwise served than according to his commandment. From where is it then that men do so please themselves in such inventions, but because they understand not that all their serving of God is unprofitable and odious in his eyes? For otherwise they would by and by think thus with themselves, Surely, God requires obedience as the principal: neither would they with such overweening extol their own works; which he on the other side scorns and derides: not only for that he receives no profit at all thereby; but because he would not have men to attribute that to him, which they have rashly invented of their own heads without his commandment: and also because he cannot endure that men should establish their own fantasies, instead of his law. Although to the end he may yet touch them nearer to the quick, he by and by adds, That it is a service falsely so called; which he esteems to be but lost labor: namely, that in assembling themselves in the Temple, they did nothing else but wear the pavements thereof with their feet: as if he should say, You must needs think that I am much bound to you, for beating my ears thus with your feigned prayers.

Vers. 13. Bring no more oblations in vain: incense is an abomination to me: I cannot suffer your new moons nor sabbaths, nor solemn days (it is iniquity) nor solemn assemblies.

This is a very profitable admonition to repress the inordinate appetite of those who ceased not obstinately to follow their vain and feigned services, that at least being warned of God, they might repent, if at any hand they would be admonished. But it appears by this place, how obstinate hypocrites are in their false confidence, being once hardened therein, because they cannot possibly hear the Lord, although he manifestly warns them that they should cease to lose their labor as they do. Incense is an abomination, etc. That he might prick them to the quick indeed, he passes yet further, and tells them that such service is not only unprofitable, but that he also detests it, as abominable to him: and very justly; for it is a high sacrilege to profane the service of God; under which they falsely shrouded themselves. For even as God esteems nothing more dear and precious to him than his glory; so is nothing less tolerable to him, than to see it trodden under feet by any corruption whatever: which yet is then done, when every vain thing is set up in place of his true worship. Some are deceived in understanding this place, thinking that the Prophet speaks of the abolishing of the law; for that is not his meaning; but he rather brings the people of his time to the true observation of the ceremonies; and shows therefore, and to what end they were instituted. The service of God was spiritual even from the beginning of the world. And whereas there were other exercises diverse from ours in the Old Testament, it was in regard of men, and not of God; for there is no changing with him; but he applied himself to the weakness of man. This government then was fit for the Jews, as an ABC for children. Therefore he shows to what end this government was established, and what was the true use of ceremonies.

Verse 14. My soul hates your new moons and your appointed feasts: they are a burden to me: I am weary to bear them.

The Prophet adds nothing different from the former doctrine, but in general pronounces of all ceremonies, where there is not spiritual truth joined but only a false pretense appears, that they are not only things unprofitable, but wicked. From here we must observe, that we labor but in vain unless we worship God aright as is fitting, and as he himself prescribes: for if truth be it indeed which pleases God in all things, then much more does he look for it in the worship which is done to his Majesty. Moreover our labor is not only lost (as has been said previously) but the worship of God is hereby perverted, which is the greatest villainy that can be committed. Now all superstitions are so many corruptions of the pure worship of God: and therefore it follows that they are wicked and detestable. Superstition then is to be esteemed either by the thing itself, or by the affection of the heart from where it proceeds. By the thing itself; when men dare bring in of their own heads, that which God has not commanded. As all those things are which superstition (commonly called devotion) has begotten. One will set up an idol; another will build a chapel; the third will found yearly pensions to have masses said daily for him; others, such like paltry stuff without end or measure. Now when men take upon them to be so presumptuous as to forge new services, there has superstition the full swing. It may also be in the affection of the heart, when men do use the ceremonies (which God has allowed and commanded) in outward appearance: who in the meanwhile stick fast there; never aiming at the mark, and truth of them. As for example, the Jews hold the ceremonies ordained by Moses with tooth and nail, but yet they leave that which is the principal behind them. For they regard a good conscience nothing at all; a man shall not hear them speak of faith, or of repentance; they have no knowledge of their spiritual misery: and (which is worst of all) they separate Christ from their sacrifices, giving no place at all to the truth. Wherein we clearly see the truth of that which we have taught previously; to wit, that it was a bastardly and painted show which they made: so as their sacrifices differed in nothing from the sacrifices of the heathen. We need not wonder then if the Lord calls them an abomination. I will not stand to scan the phrases of speech which the Prophet here uses; they are diverse: and yet notwithstanding they are not to be lightly passed over. For the Lord well discerns how great the rage of man is to forge new services, and therefore he uses amplifications to depress this vice the more; and again pronounces, that he hates them. Besides, for as much as men do flatter themselves and are persuaded that the Lord will make some account of their dreams and store of devices, he on the contrary says that he abhors and detests them.

Verse 15. And when you shall stretch out your hands I will hide my eyes from you: and though you make many prayers, I will not hear: for your hands are full of blood.

It came not from any superstition that the people in old time used to stretch out their hands in prayer: neither came this gesture from any vain or frivolous lust, as many others have done: but in regard that nature herself thrusts forth her hands to seek for that which she desires: testifying even by outward signs that she has her recourse to God. Therefore inasmuch as we cannot fly up to him, we lift up ourselves as it were to him by this sign or gesture. True it is that the fathers had no commandment to do it: notwithstanding they used it as being inspired of God. And by this very sign are all idolaters convinced even of sottish blindness: for they protest by this outward gesture that they have their refuge in God, and yet notwithstanding in effect they withdraw their hearts from him to idols. Also to the end the superstitious might be the more convinced, the Lord was pleased that this custom should always continue in use among them. The Prophet then condemns not the lifting up of the hands simply, but their hypocrisy, whereby in appearance they made show to call upon God, but in their hearts they were far from him, as in chapter 29 he does more fully charge them. The Lord confesses indeed that he is near; but it is to those that call upon him in truth (Psalm 145:18). For where hypocrisy reigns, there can be no true invocation. That therefore which is said in another place is not contrary to this; namely, when they shall stretch forth their hands to me, I will hear them. For the Lord there speaks of that invocation which proceeds of faith. For faith is the mother of prayer: but if faith be absent, prayer is a mere mocking of God. This he yet amplifies further when he tells them that he will not hear their cries, although they should multiply their prayers: as if he should say; Be it that you never cease praying, yet this your diligence shall profit you nothing: for hypocrites have this vice also peculiar to them, that they imagine the more they babble, the more holy they are, and that they can the more easily obtain the thing they ask. But he refutes their babbling here, as we see.

For your hands.] Now he begins to declare more plainly why he abhors, yes, rejects their prayers, as also their sacrifices with disdain; namely, because they presented themselves before his face with a bravery full of dissimulation: and in the meantime were cruel, bloody and given to every kind of iniquity. Now however he by and by adds other sorts of iniquities, he yet speaks thus notwithstanding in regard that he had mentioned the lifting up of the hands: and says, that even in them, they bore a sign and mark of their impieties, so as they need not to marvel why they be so sharply beaten back. For otherwise this manner of speech, To lift up pure hands, was not only in use among the Prophets and Apostles, but also even among profane authors, who were pricked forward by the very instinct of nature, to exercise themselves in reproving the sottishness of men: or rather it may be the Lord plucked this confession or ceremony from them, to the end that at the least wise there might always be some appearance of true religion among them.

Notwithstanding the Prophet meant not to charge the Jews to be such thieves or murderers as rob and kill by the highways side: but he strikes at their private deceits and oppressions whereby they got other men's goods into their own hands. For God judges otherwise than man does: man spies not out the private jugglings and wily practices of the wicked by which they are accustomed smoothly and cunningly to beguile the simple ones; or if so be they chance to come to light, they are extenuated, and not examined according to the weights of the Sanctuary: but God, pulling out these gallants by the poll into light, who were wont to shroud their robberies under honest titles, pronounces before all men that they are murderers. For if you kill a man, be it after what manner you will, then you are a murderer, whether you cut his throat, or take away his maintenance, and that which is convenient for him. He speaks not of them then which were openly wicked, being detested of all for their dishonest dealing: but of such as carried two faces under one hood; professing themselves good men in outward show, and kept their credit with the world. And this is a circumstance well worthy our observation. For thus must we proceed at this day against those lank and empty fellows who will cloak their villainies under masks of honesty, and in the meantime, what by deceit, violence, or some such other injury, they oppress the poor and needy. Although then they impudently cry out that we do them wrong to compare them to thieves and murderers, yet must they be reprehended with such severity, as the Prophet used here to their fellows. For when we speak in the name of God, we must not judge according to the reason and opinion of men: but must with all boldness pronounce that which the Lord his judgment approves.

Verse 16. Wash you, make you clean: take away the evil of your works from before my eyes: cease to do evil.

Now he exhorts the Jews to repentance, and shows the true way to come to it, if so be they meant that their services should be allowed of God. From where we gather, that nothing can please God, unless it come from a pure conscience. For God is not like a man, that he should esteem our works by the outside of them. Men do many times praise the work which a wicked man has done, but in God his sight (who chiefly respects the heart) the polluted conscience defiles all the rest of the virtues. And that is it which the prophet Haggai teaches, setting an example of the ancient ceremony before them: namely, that whatever a polluted man had touched was unclean: from where he concludes, that no clean thing can proceed from the wicked. Our prophet has already affirmed, that it is in vain to offer sacrifices to God, in vain to make vows, in vain to call upon him, if the integrity of the heart do not sanctify the outward service. Therefore, to the end the Jews should not labor any longer for nothing, he requires this cleanness: and begins with a general reformation, to the end they should not think they had bleared the eyes of God by doing their duties in some one or two things only. And thus must they be handled who have estranged themselves from God. We must not touch a disease or two of a sick infected body: but if care be had to heal it truly and soundly, we must [reconstructed: be forced] to call them back, and to begin all anew: indeed the contagion of the disease must be purged wholly from within; that so they may begin to please God, whereas before they were detestable and abominable in his sight. And no doubt also by this similitude of washing, he exhorts them to purge themselves from their inward uncleannesses. But to this he will by and by add outward works.

Now in that he commands them to wash themselves, it is not because men come to repentance by their own proper moving, and free will; but he shows that no other remedy will serve the turn, unless they appear pure and clean before God. Now we know that the Spirit of God is wont to attribute that to men, which himself works in them, who therefore is called clean water (Ezekiel 36:25), because repentance is a work proceeding from him.

Take away.] Now the prophet descends to the fruits of repentance. For he not only declares in plain terms that they ought to be cleansed and washed; but he commands them to show a testimony of their change in their whole life, and in all their actions. Notwithstanding he confirms the former sentence; namely, that the filthiness of the people is before the Lord, which defiling and staining all their works takes away all the goodness which might seem to be in them. He makes express mention of the eyes of God, to the end that while he beholds them, they should not think to deprive him of seeing, and so make him a companion with them of their blindness. Cease from evil. He goes on still to blame their life. Some expound this place, as if by evil doing, the prophet should understand evil living: but it ought properly to be understood of those misdoings whereby a man's neighbor is offended. Seeing in the next verse following, it is said, Learn to do well: where the clause, To your neighbor, should be supplied. For he speaks of the injuries, and good turns which our neighbor receives of us. Now because repentance has his seat in the heart, therefore he sets it forth by these kinds, whereby men may come somewhat nearer to the knowledge of it. For every man would be taken for a good man: but the outward works show what every man is within. He brings them then to external works, that by them they should show forth the truth of their repentance. Now he comprehends the fruits of repentance under two members, to wit, a ceasing to do evil; and a learning to do well. For first we must abstain from doing all wrong: yet so, as we deal not like those prodigal ones who would be esteemed liberal, when they take from one to give to another: neither yet like those pinchpennies who think they have quit themselves well when they are careful in keeping their own, doing others no harm; and yet in the mean while will do good to none at all. His meaning is then, to comprehend both the one and the other: for the observation of the second table consists in these two points.

Verse 17. Learn to do well: seek judgment, relieve the oppressed: judge the fatherless, and defend the widows.

Even a immediately before, where he commanded them to abstain from evil, he therein comprehended a continual exercise thereof: as if he should say, Until now your whole life has been nothing but a committing of evil: now on the other side he teaches them to be meek and courteous; and draws them to learn what it is: even as if he had had to do with new apprentices, and raw scholars. And first he commands them to seek judgment: others translate, Examine yourselves; which I approve not. For by the word seek, he signifies a further thing, namely, an actual study, as they call it. Also by the word judgment he comprehends whatever is good and right, as if he should say, Study to be upright.

Relieve the oppressed.] The prophet after his accustomed manner comes to particulars, after he has spoken of things in general: and however he had already exhorted them to well doing and equity in special manner; yet now willing to press them more nearly, he reckons up some particular kinds thereof in plain words, by which he comes to a more ample and full declaration of the general. For otherwise men would always go for just and upright; and hardly should you stir or move them with general doctrine. But when one comes once to particulars, even as if one should bring them out by the polls into open view, then they are constrained to submit themselves; or at the least to become more tractable: of which we have daily experience.

Judge.] The Prophet makes choice here of two particulars, which do best of all lay open and discover the wickedness of men. For they very seldom take the causes of the widow and fatherless in hand, because they look not for the reward. And hence it is then that poor creatures are exposed to infinite sorts of injuries; namely, because no man is hasty to succor them: for who will serve in the place of justice for nothing? In fact, are there not many who give themselves to poll and pill the poor and needy? And does not this manifestly show, how few make conscience of executing judgment? Indeed it is no wonder if the rich and mighty have friends to maintain and uphold their causes, seeing they are drawn and allured to that, not of conscience, but for hope of gain. But the Lord here shows that he takes care for the fatherless and widows; and that he will judge and revenge their cause, if any have offered them violence. And as much he says of all other distressed, who being held down by violence and tyrannical cruelty, do sigh and groan under the oppression of them who are more mighty than they.

This ought to minister a sovereign consolation to all the children of God: whose condition it is to possess their souls by patience. For however proudly the wicked advance themselves, yet shall not that hinder the faithful to triumph in their anguishes. Let this sentence therefore be always engraved upon their hearts, The Lord will succor us: and, Although men despise us, yet will he care for us: He will help the helpless, and will defend their cause.

Vers. 18. Come now and let us reason together, says the Lord: though your sins were as crimson, they shall be made white as snow: though they were red as scarlet, they shall be as wool.

Come now.] The expositors have been accustomed to translate, I pray you, or Then: but it seems to me the assurance of a good cause is here noted; so as the Hebrew particle now, serves for an exhortation. For he shows that the Jews should be able to make no replies, and that they would remain stark dumb; although long time should be given them to justify themselves. And surely so must hypocrites be dealt with: for they are skillful to plead boldly with God, and will be seeking out starting holes. Therefore he says if they be minded to plead, he is as ready as they.

Quest. But some may demand what reason the Prophet has to stand chiefly upon the duties of the second Table, rather than upon the duties of the first. For we know that in dividing of the law, it is not without cause that God has placed the first Table foremost, as in the chief rank. Neither is it to be doubted, but as it is first in order, so is it also foremost in dignity. I answer, Ans. that the Prophets have spoken diversely in reproving the hypocrisy of men. For sometimes they complain that the Sabbath is violated: at other times that prayer is neglected: but chiefly and principally they cry out against idolatry and superstitions. But our Prophet complains here, that men made no account of their duties towards their neighbors. Yet so it is, that all tends to one end: namely, that our works are vain before God, when they come not from a pure conscience: and that we have no fear of him at all before our eyes. Now they are accustomed to set forth the fear of God, one while by the calling upon his name; another while by the observation of the Sabbath; and sometimes by other works. But in regard that a man best knows the certain difference which is between the true service of God and hypocrisy, by works of charity; the Prophet keeps a very direct course in mentioning of them. For hypocrites are very diligent in outward services and ceremonies: and yet are full of envy within. They burst with pride and contempt of their brethren; they burn with avarice and ambition: neither can they easily be unmasked while they cover themselves under the performance of outward ceremonies. Such then must be examined by this rule, even as by a touchstone, and thereby be tried whether they have the true fear of God in them or not. We may well be deceived indeed if we will judge of the godliness of a man by the second Table only: but if any man shall exercise himself in the duties of the commandments of the first Table, which are testimonies of godliness and of the service of God, then must he be brought to this trial: to wit, whether he walk without deceit with his brethren: whether he abstain from wrong and violence: whether he be true in his word and promises: and whether he carry himself lovingly towards his brethren. And this is the cause why Jesus Christ says, that Mercy, Judgment, and Truth are the principal parts of the law, when he reproaches the Pharisees for laying aside the care of true justice, in that they pleased themselves only in petty things, tithing Mint, Anise, and Cumin (Matthew 23:23). By faith in that place he understands fidelity, which we commonly call loyalty: and by Judgment all uprightness when we render to our neighbor that which to him appertains: not suffering him to be wronged by others, but helping him as far as we are able. But if these be the principal parts of the law, Objection. in what degree shall we place the commandments of the first Table? Ans. I answer, that they still keep their order and dignity: but by these of the second, which Christ strictly requires, and upon which he also insists, the hypocrisy of hypocrites is chiefly discovered, so as a man may more plainly discern thereby whether the true fear of God be in any one in truth or not. And in the same sense must that be taken where it is said, I will have mercy, and not sacrifice (Hosea 6:6; 1 Samuel 15:22; Matthew 9:13; Matthew 12:7). For mercy is a declaration and proof of true piety. Moreover because it is a true demonstration of love, it pleases God of itself: but sacrifices, please him for another end. Now it appears sufficiently, as I think, why Isaiah rather mentions here the doing of good to our neighbors, than faith, or calling upon God his name: as also why the Prophets do speak so diversely when they mean to bring hypocrites back to the true service of God, and to show it forth by the outward fruits.

Though your sins] etc. This is as much as if he should have said, I accuse not innocent persons, neither take I pleasure to plead thus with you; but know, that the cause is great that makes me thus urge and accuse you. For hypocrites are wont to quarrel with God, as though he dealt too sharply with them, or as though he were unappeasable. Indeed in their obstinacy they find out this excuse, that it is in vain for them to endeavor to return into favor with God. And if all excuses fail them, yet notwithstanding they have this shift, that they ought not to be pressed so near: and that men must be borne with in some things; indeed even the best of all. Therefore the Prophet prevents them, and brings in the Lord speaking thus; For my part if need require, I refuse not to plead with you; for thereby it shall appear that your obstinacy is the cause why we are not at unity together: bring with you therefore cleanness of heart, and then all our strife shall cease. I would not stand to plead with you, if you would offer me the sacrifices of an upright heart. Now from here we may gather a wonderful consolation, namely, that God pleads not with us, as if he meant to pursue us with rigor. For if we would earnestly convert and turn to him, he would by and by receive us into favor and blot out the remembrance of all our offenses, so as he would not call one of them into account. For he is not like men, of whom one cannot obtain pardon for the least offense, that shall be committed against them. In fact, on the contrary, he is ready to cleanse and pardon us: so far off is it that we have any cause to complain of his over great rigorousness. For he contents himself with the cleanness of the heart; and if there be any sin that breaks out, besides our purpose, he forgives it, by pardoning such as have provoked him.

Vers. 19. If you will consent and obey, you shall eat the good things of the land.

Isaiah still pleads the cause of God against the people: and in brief affirms, that all the calamities which the people sustained ought to be imputed to their own default: and that they were to blame themselves for not recovering a more happy and comfortable estate. Why so? Because God for his part is always ready to pardon their sins, if they harden not their own hearts against him. But for as much as it seems, that the Prophet places felicity here, in the will and power of man, Objection: the Papists contend with open mouth that men have power of their own free moving to do good or evil. Is it so? Answer: As if God discoursed here how great the ability of men is; when he accuses their obstinacy. But he should then say in vain, Objection: if you will consent, if so be it were not in their power. I answer, Answer: that however the choice be not in our own power, as they would make us believe it is, yet God justly charges sinners to be the voluntary authors of their evils, because they pull down the wrath of God upon their own heads willingly, and without constraint. I grant then, that it is a special gift of God for a man to endeavor to do good: but it is also as true, that the wickedness of reprobates hinders them from applying themselves to it: and therefore that all the fault of their hardening abides and remains in themselves. And hereupon depends this reproach, namely, that the people might have had a happy issue, and a comfortable life, if they would have become teachable and obedient to God. For seeing that of his own nature he desires nothing more than to do good, we may justly impute it to our own malice, and unthankfulness, that this liberality which he daily offers, comes not to us.

On the contrary, he adds a terrible and grievous threatening, to wit, that the vengeance of God is ready to seize upon them, to the end they might feel that the contemners of God shall not remain unpunished. We must also note that there is but one only rule of well living; that is, the obedience which we yield to God, and to his word. Also in these words, there is a transported sentence by a figure which we call Hypallage, because the speech should be resolved thus, If you be of a ready mind, and have full consent of will to obey; or else thus, and yet in the same sense: If you hearken and obey me, and my word. Seeing then that God places the felicity of men in obedience, it follows that our life is then well ordered when we hear God speaking, and that we obey him in all things. Now we may see how great the wickedness of men is when they vouchsafe not to lend their ear to God, but reject the felicity which he offers and prepares for them. Truly their perverse affections ought to be [reconstructed: tamed], to the end that while these poor wretches draw the wrath of God upon their own heads, they might not wittingly and willingly cast themselves headlong upon the edge of the sword. We must note also, that in the verse following, which is the conclusion, he threatens them with extreme ruin, if so be they still continue to rebel obstinately against God.

The good things of the earth.] He means the fruits which the earth brings forth for the necessity of our life. For the earth seems to be somewhat unkind when it brings not forth her fruits, but keeps them as it were in her bosom. Although I make no question but he alludes to the promises of the law, where God promises that he will bless the ground of such as walk in his commandments, that they may have abundance of all good things. And yet he offers not the commodities of this life to us to the end he would stay us in an earthly felicity, which hypocrites indeed only gape after, wholly employing all their wits thereabouts: but that by the contemplation thereof, we should lift up our minds to the heavenly and spiritual felicity: as also that by the taste of his so great goodness he might accustom us to relish the estate of eternal happiness. Now the ancient people were accustomed rather to be called by such shadows and resemblances to the heavenly inheritance, namely by the taste of earthly benefits. And this difference is well to be noted, that we may apply this doctrine to our use according to that degree to which God has been pleased to exalt us. Now the Prophet would teach us that true felicity, with the complements thereof, consists in the obedience of God: also, that the wicked, in rebelling against him, do draw upon themselves all manner of calamities: and that we therefore ought to impute all the evils which we endure, to our sins and rebellions, as to the proper cause thereof.

Verse 20. But if you refuse and be rebellious, you shall be devoured with the sword: for the mouth of the Lord has spoken it.

The wicked always think the punishments which they suffer are far greater than their fault, although God deal mercifully and favorably with them. And however they dare not wholly justify themselves; yet notwithstanding they cease not (as we have said previously) to accuse him of too great severity. But the Prophet shows how there shall be no end of their plagues which they often suffer, till they be wholly consumed: as also that there are yet more heavy chastisements prepared for them of God, that they should not imagine to escape with those light fillips with which they were hitherto smitten. The Papists wrest this place to establish their free will. And thus they reason: If men be happy when they will obey God, then it follows that it is in their own power to will. Behold a childish argument. For the Lord by the mouth of his Prophet disputes not what or how great our power of will is to good or evil: but admonishes, that it is by our own default that we enjoy not the abundance of all good things: and further that the necessities with which we be pinched, are the just rewards of our disobedience and rebellion. Now there is great odds between demanding, whether a man be able to make his will which is evil, good; and, whether by his wicked will (which is his own by nature) he draws upon himself all the plagues which he endures. These subtle and crafty doctors therefore do unjustly and falsely ground their doctrine of free choice of good and evil upon this place.

For the mouth of the Lord has spoken it.] Because threatenings ordinarily do not much move such as are carried away with their inordinate desires and lusts, the Prophet to the end he might awaken them from out of their so great drowsiness, admonishes them that this sentence proceeds not from the mouth of a mortal man, but that it is come out of the mouth of the eternal God, who is not mutable as men are, but is always as good as his word. He sets the authority of God before them then to fear and terrify them; to the end that such among them as were fallen into a dead sleep in their vices, might earnestly give themselves to hearken to his threatenings.

Verse 21. How is the faithful city become a harlot! It was full of judgment and justice lodged therein, but now they are murderers.

To the end the reprehension might be the more forcible, and that their wickedness might be the more detestable, in that this people were thus revolted from God and from all integrity and uprightness, he cries out as if he saw some strange and unusual thing. And surely it was a horrible change, that the people whom the Lord had chosen and set apart to be a royal priesthood to himself, should thus fall from so sovereign piety and godliness, into the gulf and sink of all sin and wickedness. But he speaks chiefly of the city of Jerusalem, which was the royal seat of the Sanctuary of God: he complains that she which heretofore was a faithful guardian of justice, is now become a den of thieves: and that of a holy and chaste virgin, she is become a harlot. To the end therefore he might make the bastard Jews (who were far from the integrity of the holy Patriarchs) the more ashamed, he takes to himself the person of a man astonished, who wonders and reasons with himself how such a thing could come to pass. Also in this word faithful, he alludes, as I think, to the faith in marriage which the wife ought to keep to her husband. I grant that the signification of the word reaches further: but weighing the circumstance narrowly, I think it not amiss to take the word faithful, for chaste. For a little after he opposes the contrary member; calling her harlot. So as being in times past a loyal wife keeping faith to her husband, she is now become a harlot past shame, and blushes not at her villainy. Now it is a usual thing in the Scriptures to call the Church of God by the name of his wife: which degree of honor Jerusalem kept while she retained her spiritual modesty and persevered in the lawful and pure worship of God: but as soon as she gave over that, then she became a harlot.

Now it is not to be doubted but this astonishment of the Prophet was joined with great sorrow. For it ought to make our hair to stand on end, to see men revolt and slide back from God; and forsake the faith and allegiance which once they promised him. Neither can it be but men of any good heart, will be deeply touched with extreme sorrow at the beholding of such a woeful spectacle. We read, (Luke 15:10) how the angels rejoice at the conversion of a sinner, and therefore they are much grieved at the perdition of any one of them. But how much more heavy and sorrowful are they when they behold the ruin and destruction of a whole city and Church?

Now this admiration carries with it a complaint: as if the Prophet should have said to Jerusalem; From what an excellent and flourishing estate have you fallen? Into what misery have you plunged yourself? What shame and dishonor have you laid yourself open to? For in making mention of her former estate, in which she had flourished and had been honorably accounted of, he thereby provokes her to be so much the more moved; so as she who in times past had been an honest mother of a family, should have much more care of her honor and reputation, than such a one as has passed her whole life in all kind of wicked and lewd behavior.

She was full of Judgment. He shows what the fruits of this loyalty was in times past. We may take judgment for uprightness only, or, if any will, he may take justice for giving to every one that which to him belongs: and judgment for taking the cause of the innocent in hand; and revenging the poor and needy: for so the Scripture indeed uses them, when these two words are joined together. But because they are not wholly joined together in this place, I take judgment simply for uprightness; as being one, and the same thing twice spoken, to manifest it the more clearly.

But now they are murderers. Here he shows how Jerusalem is become a harlot. For whereas justice and equity were in times past highly in estimation in her eyes: now on the contrary she is full of murders. Now he means not murderers and thieves only, as has been said: but those who under color of justice drew other men's goods to themselves by deceit, and violence: and lastly those who walked not plainly and simply with their neighbors, in whatever estimation they were: as sometimes, in fact very often it falls out, that the most wicked are the most praised. Now from this estate where Jerusalem was come, let us consider after what manner Satan for the most part exercises his tyranny over the Church of God, even as if the bridle were laid in his neck. For if ever there were a Church, it was in Jerusalem; and yet notwithstanding Isaiah says, that it was become a den of thieves, or as a cave wherein men were devoured and swallowed up. But if Satan had his swing so there; let us not marvel if the case be now alike with us; but let us rather give order that we be not corrupted by so wicked examples.

Vers. 22. Your silver has become dross: your wine is mixed with water.

The Prophet speaks by a figure: and under two similitudes, shows here, how that although things were not wholly overturned in appearance, yet that their estate notwithstanding was changed and corrupted in such wise, as it was far from that which it was wont to be. For he says, that dross shined in stead of silver: and that there was nothing in their wine but color, without any savor: as if he should have said, However you make a fair show of goodness, yet there is nothing that is pure to be found in you. Your wine which was wont to be of itself, is now mixed; and however it deceives them that look upon it, yet by the taste one may know it is corrupted. Now all this is to none other end, but that the Jews, having once purged themselves from all dissimulation, should begin to confess their sins, and not to please themselves any longer in them, as hypocrites are wont to do. To which purpose these similitudes which he here uses, are very apt and fitting: for the dross of silver has some resemblance with silver; also the water that is mixed with the wine, has some show of the color of the wine itself: and yet notwithstanding they are far off from the purity of the things, which they resemble. So the hypocrites paint themselves with the color of false silver, although indeed they deserve no more commendation than dross: indeed they are more detestable therein, than if they were openly wicked. Yet notwithstanding, they oppose themselves against God and men, and no less disloyally than wickedly paint over themselves with vanity and vain shows to cover their malice withal.

Vers. 23. Your princes are rebellious and companions of thieves: every one loves gifts, and follows after rewards, they judge not the fatherless, neither does the widow's cause come before them.

There is an allusion and meeting together of words in this place, which has a very good grace; as if he should say, Your princes are pincers. Neither does he speak so of the princes as if the people were holy and blameless, but he touches the wellspring of the mischief: for even as no evil is more hurtful, than that which comes from the head, and disperses itself into all the members; so also is there nothing more pernicious in a commonwealth, than a corrupt and wicked prince, who spreads abroad his corruptions over all the body, as well by example, as by giving liberty thereto (Proverbs 29:12). From where also came the proverb, Such a master such a man. It is all one then as if the Prophet should have said, that it was no particular vice that reigned among the common people, but that the princes, and great lords had let loose the reins to all wickedness. Also there is a close amplification in the word princes; because it is a thing much to be lamented, that the evil should come from there, where remedy should be sought. He joins one particular, which [reconstructed: is], that they are companions of thieves: by which words he signifies, that they were so far off from endeavoring themselves to repress thieveries and wrongs, that on the contrary, they drew gain and profit from there: and he calls them thieves justly, who in taking part of the prey, gave license to others to steal. Neither can it be avoided when a judge suffers himself to be corrupted by bribes, that disorders should not reign: for it is all one, as if he himself should consent with thieves.

Every one loves gifts. He also shows the cause why the princes had society with the thieves, and by a wicked conspiracy had coupled themselves with them, to foster and maintain all injustice: to wit, covetousness. For justice is gone when judges are given to the love of money: for if accepting of persons be such a corruption in judgment, that where it reigns, equity has no place at all; truly, whoever he be that is possessed with covetousness, such a one has more respect to the person than to the cause. And therefore he cannot see the right: but will practice that which one says, to wit, he will make laws, and unmake them again.

By this we are advertised, what a virtue it is in a Magistrate to know how to despise gifts: for if he cannot curb his desires, his hands and eyes, he will never judge justly. It is therefore but a tale when some say, they can keep a good conscience, though they receive rewards, seeing that which the Lord says, remains ever true; namely, that gifts do blind the eyes of the wise, and pervert the words of the just (Deuteronomy 16:29). There is no man then so perfect, nor so wise and learned, whose eyes and understanding may not be blinded with gifts. From which it is that he justly charges the Judges to be companions with thieves, because being carried away with a blind desire of money, there was no law neither of God nor of man which they perverted not, and that there remained among them no respect either of shame or equity.

We must also note, that for the conviction of hypocrites, the Prophet sets their works, which were notorious, before them, which were also apparent to all the world: because otherwise they would never be brought under. And yet no doubt but there were many at that time which winced when they were thus termed by the name of thieves: as also at this day, many cry out impudently, and obstinately that they are not thieves for taking those bribes and gifts which are offered them, and that it will hinder them nothing at all from judging justly. Now because such answers are frivolous, the Prophet having discovered their wickedness, and contenting himself thus to have reproved them, he pleads no more with them. And verily nature itself teaches us, that it is impossible to give right judgment, when Judges are so greedy of recompense and reward: for it cannot be but that thereby they must needs set both their faithfulness and estimation to sale.

They judge not the fatherless.] Even as the Lord does specially recommend to us the causes of the widows and of the fatherless, because they are destitute of men's succor and help; so also it is no marvel if he be offended when he sees the Judges neglect them, in stead of being mouth, eyes, ears and hands for them. For when no man puts forth himself to succor such as are destitute of counsel, forecast, and means, they must of necessity be laid open to injuries, and all manner of violences, without hope of redress. Now when no man takes their cause to heart, it is a sign that covetousness and bribery have the chiefest sway there, and not equity.

Verse 24. Therefore says the Lord the God of hosts, the mighty one of Israel, ah, I will ease me of my adversaries, and avenge me on my enemies.

The word Adon, which is put in the first place, signifies properly Lord, and is to be referred to the word that is opposite, to wit, Servant. The name Jehovah, by which the eternal essence and Majesty of God is expressed, is added consequently. After then that the Prophet Isaiah had recited some particular sins by which he made it manifest to every one, that all things were corrupted among this people, minding now to use some threatenings, and to set God his judgment before them; he not only adorns the Lord with the office, and power of a Judge, but also he admonishes them, that the children of Abraham are a peculiar people to him; and in this sense, the mighty one of Israel, is added: although there may be here a private and close kind of deriding, wherewith he galls the Jews; as if he should say, that they did foolishly brag of the name of God, seeing they are such wretched and wicked servants: and that they trust in his strength in vain: which strength he is forthwith ready to display against them. Having thus then begun to speak, he adds, Ah, I will comfort me. By which words he means that God will not be appeased till first he has had his fill in chastising of them. He takes the word comfort, after the manner of men. For even as wrath is nothing else but a desire of revenge: so revenge itself also is a kind of contentment: for when any is revenged, he is glad, and satisfied. Thus the Lord says that he will satisfy himself in chastising his enemies, as if it were a kind of recompense.

It is true that this place is diversely expounded, and I mean not to trouble myself so far as to examine all interpretations, neither will I stand to refute those which suit not with the text: it suffices for this time, that we have the true sense of the Prophet. He speaks not here of the Chaldeans, or Assyrians, as many think; but of the Jews; against whom he proclaims open war in the name of God, whose herald he is: which threatening was very harsh and unpleasant to their ears, in regard they thought themselves so linked to God, that he would be an enemy to their enemies. But God on the contrary shows that he is become their enemy, because they have provoked him by their naughtiness. And after this manner must we awaken the hypocrites, who continually fighting against God, notwithstanding blush not still to claim his protection for their safeguard. Therefore let us not marvel, if the Prophet does sharply term them the enemies of God, who having broken the covenant, were thus combined together to make war against him.

And yet notwithstanding, to the end he may show that God is as it were constrained and enforced to chastise his people, he threatens them, as it were, with a kind of inward sorrowing. For as nothing is more agreeable to his nature, than to do good: even so as often as his anger is stirred up against us, and that he handles us severely, it is certain that our own stubbornness has constrained him so to do, because we will not suffer him to bestow his benefits upon us; but especially he is inclined to deal thus lovingly with his own children: and albeit he sees that his loving kindness and gentleness can nothing prevail with them, yet is it in sorrow of heart that he strikes them. But perhaps some had rather expound the particle Hoi, as if God should cry out as one being inflamed with wrath. For my own part I take it, that in this place there is a voice of grief and sorrow: because the Lord in thinking often upon his covenant, would willingly pardon his chosen people, were it not that by their own obstinacy they did altogether reject it. In the second member, and avenge me of my enemies, there is a figure very usual with the Hebrews, who repeat in one and the same verse many times one selfsame thing: from where we also gather, that this sentence has this drift, namely, that God could not acquit himself, until he were revenged upon this treacherous and disloyal people.

Vers. 25. Then I will turn my hand upon you, and burn out your dross, till it be pure, and take away all your tin.

This is a moderation of the former threatening. For however he pursues that which he has begun to speak of touching his severity, notwithstanding he adds therewithal, that the Church shall remain safe still in the midst of all calamities, with which the people should be smitten: nevertheless his principal drift is to comfort the faithful, to the end they should not think the Church should be brought to ruin, although God was constrained to deal more sharply with it than he has been wont to do. For the Holy Ghost always provides in the ministry of the Prophets for the upholding of the faith of God's children (who continually tremble at his words) that they should not be discouraged, being humbled with fears and threatenings; because so much the more as the wicked overflow the banks, and scoff at all threatenings, so much the more do they which are touched with the true fear of God, tremble thereat.

Moreover, the turning of the hand of God, generally signifies the witness of his presence: as if he should say, I will lift up my hand: which he is wont to do after two sorts, either when he chastises the wicked, or when he pulls the faithful out of their miseries. Seeing then it easily appears by the circumstance of the place, that God would assuage the sharpness of the correction by mingling some consolation; the turning of his hand, ought to be referred here to the restoration of the Church. For although he pronounces in general that they are all his enemies: yet now he moderates and restrains this speech, in calling Jerusalem or Zion by his own name.

When he adds, I will burn out your dross; although he notes the fruit of the correction, to the end it should not be grievous and burdensome to the faithful beyond measure: notwithstanding, we gather from there that the restoration of the Church, is a special work of God. He evermore lifts up his hands to the end he may punish sin and bring those that err into the right way: but yet his rods should avail little or nothing, if he himself did not make them profitable, by touching their hearts inwardly. And because he here makes mention of a special favor which he communicates to his chosen: from there it follows that repentance is a true and peculiar work of the Holy Ghost: because otherwise the sinner would harden himself more and more under the blows, rather than profit thereby any thing at all. Further we are not to understand this clean purging, in such wise, that there should remain no dross, as if God would wholly purge his Church in this world from all filthiness: but this manner of speech is rather to be referred to the common fashion of men's actions, as if he should say, The estate of the Church, shall be such, that the beauty thereof shall shine like silver. The true purity then is signified by these words, because the Jews had too much pleased themselves in their filthiness before. Now this similitude is very fit, for by it the Prophet shows, that although the Church of God was then so stuffed with multitudes of corruptions: yet notwithstanding there should remain a remnant which should recover their brightness, after that the dross and corruption should be consumed. And thus he now joins both members together, because having spoken in verse 22 of their offenses, he said, that their silver was become dross.

Vers. 26. And I will restore your Judges as at the first, and your Counselors as at the beginning: afterward you shall be called a city of righteousness, and a faithful city.

Now he speaks plainly without any figure. And because he had said that the spring and beginning of all evils was in the princes; thus he teaches, that their offices and places shall be purged by the Lord, when he begins to restore the perfect health and welfare of the Church again to her. And from there it is also that justice in the political government comes; to wit, when the governors that rule are virtuous, and fearing God: because all things go to havoc, when those which govern, are wicked. It is plain enough, that by Judges and Counselors he means all Magistrates of whatever sort. In that he promises they shall be such as they were at the beginning, he puts them in mind of the singular benefit of God, whereof they had been deprived. God by his direction had exalted the throne of David, and commanded that in this government there should shine an image of his fatherly love. Now although they had corrupted the same by wicked tyranny; yet notwithstanding, they ceased not to make their brags of false titles: for they boasted much of the kingdom of David, even as the Papists glory at this day under a false pretense of the Church. Therefore the people are justly admonished from what a happy estate they were fallen by their own default, that so they should not be displeased to have their multitudes of men diminished, but might rather be moved to recover again the good order which God had ordained.

Afterward you shall be called.] He extends the fruit of this reformation, of which he has spoken, to the whole body. For the Prophet having said that Jerusalem was a faithful City, and full of judgment before she revolted from God; now he says, that after she shall be chastised, these virtues here spoken of shall be seen to shine in her. The sum also of true repentance is set forth in this place: for by Justice, is understood integrity, wherein every man obtains of another that which to him belongs, and that one man lives with another without oppression. The word faithful extends itself further: because we call that a faithful City, not only where equity and mutual Justice rules among men, but also where God is purely served. And thus under this word, the purity and chastity of the understanding is comprehended. Yet we must note that Justice descends from this faithfulness, because that when we carry ourselves uprightly one towards another; there Justice will easily bear the sway. And surely by examining the whole a little more narrowly; it seems the Prophet takes not the word fidelity in so ample a signification as before. Also that he so joins these two virtues together, as if they tended both to one end: so as truth should be the first in order as being the cause; then that Justice should be the effect of it.

Moreover Isaiah not only promises that she shall be just and faithful, but also that by these badges and marks she shall become excellent and renowned: thereby further signifying, that her righteousness shall be such that the knowledge and renown thereof shall be spread abroad everywhere. We know also that hypocrites obtain great and honorable titles: but because Isaiah brings in the Lord speaking, he holds it as a sure conclusion that the city shall be just according as he has foretold. In the meantime, as I have said, he sets before us the fruit of a true conversion, as if he should say: When Jerusalem shall be once brought to true godliness, then others shall see the fruits of her renovation also.

Vers. 27. Zion shall be redeemed in judgment, and they that return in her, in justice.

He confirms the same doctrine: and because the restitution of the Church was a thing hard to be believed, he shows that it hangs not upon the will of men, but that it is grounded upon the judgment and justice of God: as if he should say, God will by no means endure that the Church should wholly be destroyed, because he is just. The meaning of the Prophet then is, to withdraw the minds of the faithful, from all earthly cogitations, to the end, that when the hope of the salvation of the Church is in question, they should depend upon God, and not be discouraged, although in place of help and succor they should see lets and hindrances on all sides. For those that refer these words of judgment and justice to men, are deceived; as if Isaiah should speak now of the well-ordered estate of a city: and therefore that sense which I have given is according to the true meaning of the Prophet, to wit, that although no succor appears to them from men, yet that the justice of the Lord notwithstanding is more than sufficient to redeem his Church. And truly while we look into our own strength, what hope of help can we conceive? In fact, how many rocks do there by and by rather appear, to dash our faith all to pieces? It is in God only then that we shall find a perpetual firmness of trust. In the second member, and they that return, the means of the redemption is expressed, to wit, that those which were banished and scattered far off, shall be gathered together again.

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

To the end hypocrites should not think that any fruit of these promises did appertain to them, and lest they should boast in vain, he threatens that they shall perish, although God redeems his Church. For hypocrites are always mingled among the faithful: and which more is, they thrust themselves into the chiefest places, valuing the Church according to the outward form and show thereof, audaciously drawing whatever God has promised, to themselves. But the Prophet plucks this trust (if it may be so called) from them, because it proceeds from nothing else but pride of heart, and a vain persuasion. Here therefore is diligently to be considered, with what wisdom and discretion the faithful teachers have need to be endued withal, for the comfort of the good, that they may refresh their minds with some consolation; and preserve them from fainting, and from being discouraged, while they terrify the wicked with the judgments of God. On the contrary also the faithful being stayed by the promise of God, and that the wicked seek to wrest it to themselves, and lift up their crests with a vain confidence, we must then keep this order and mean, that we give the wicked no occasion to become proud and insolent: as also that the faithful be no whit out of heart, nor discouraged: as Isaiah does here in this place. For having spoken of the redemption of the Church, he threatens the obstinate and wicked, and denounces their ruin, to the end they might not think, these benefits of God did anything at all belong to them. Now although he judges the wicked to perdition, yet by this comparison he amplifies the grace of God towards the faithful: the which should then be the better perceived, when God should heal those that were his, while the wicked in the meantime should perish, as it is said in (Psalm 91:7). Again, he also moderates the sorrow which might disquiet the hearts of the faithful, for the waste of the Church; for he admonishes them that the whole body could not otherwise be healed unless the corruption which was in it, were cut off.

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

The particle, Ci, is put in the Hebrew, which shows the cause: but it is often also used for an exposition. Now because the Prophet adds no new matter here, but only manifests to them the cause of the ruin, which hung over the heads of the wicked, the Hebrew word, which we have translated, to wit, has seemed to agree very well; as if the Prophet should have said, There was no plague more hurtful to them than superstition; the idols, says he, which you do so heap together to procure your welfare, shall rather turn to your ruin. Now whereas some have heretofore translated gods, for the word trees, is refuted by the text itself: for he by and by makes mention of gardens. Moreover he reproves all false, and new-found services under the names of trees and gardens, by a figure called Synecdoche, when a part is taken for the whole. For however there were all sorts of idolatry among the Jews, yet this particular kind, namely, to choose woods and forests, to offer sacrifices, was specially the most usual among others. Now be it that one would read woods, or gardens in the second place, yet no doubt, but he meant to point at their altars, and chapels, where they performed their devilish worships: and although it was not their meaning, wholly to revolt from the true God, yet notwithstanding they forged new services: and as if one place had been more acceptable to God than another, they consecrated and dedicated them to their devotions, as we see it has come to pass in the Papacy. But by and by there follows a change of the person: for to the end the reproof might be the more sharp, he speaks even to the wicked themselves, of whom he spoke before in the third person.

Afterward by the word, to covet, he taxes the furious affection with which the wicked are set on fire in their superstitions. God requires that the whole heart be dedicated to him: but they violently plunged themselves in a blind pursuing of their newly devised services, as if they were carried away with a beastly and brutish affection. And to say the truth, this sickness is rooted almost in the understandings of all men, that having once forsaken the true God, they run a madding after their idols. Therefore it is, that the Scripture often compares this fury to the loves of harlots, who not only cast off all reason, but likewise all shame. Although it further appears by the second member, that he not only taxes their intemperance, but also their boldness to violate the service of God, when he says they chose gardens: which word is opposed to that which was commanded in the law. For with whatever flourishes the unbelievers seek to shadow their superstitions, yet notwithstanding this sentence remains sure, that obedience is better than sacrifice (1 Samuel 15:22). And therefore Paul (Colossians 2:23) under the word superstition, comprehends all those corrupt worships, which men forge to themselves without the commandment of God. God then complains, that the Jews having despised his word, pleased themselves in their own inventions: as if he should say, It was your duties to have obeyed me, but you have liked better to follow your own fantasy, or rather a frantic liberty.

And this is sufficient to condemn all the inventions of men, to wit, that it is not lawful in any sort, to choose a way how to serve God, because the right of prescribing that appertains to himself. God had then commanded that no sacrifices should be [reconstructed: offered] to him but in Jerusalem; the Jews thought to please him in other places: which false imagination also deceived the profane nations. And I would to God that it had only rested there; but we see how the Papists are wrapped even in the same error. Lastly, experience itself teaches, that this disease is common to every age.

Object. If any object that the matter is not so great in respect of the place, that God should therefore abhor the sacrifices which were everywhere offered him. Answer. First we must note the cause why God as then would have but one only altar, namely, to the end it might be a bond of holy unity to this rude people, and that by this means religion might continue sound and immutable. Now although that this special cause ceases, yet must we hold this principle, that commandments were given of God, even touching the least things; to the end the Jews might accustom themselves the better to obedience. For in regard that superstition paints her face with the color of devotion, it is impossible, but men should flatter themselves in their inventions. Notwithstanding seeing that obedience is the mother of true religion, it follows thereupon, that the fantasies of men, on the contrary, are even fountains of superstition.

This also must be added, that even as Isaiah did a little before reprove the wickedness of the people, which reigned among them against the breach of the second table of the law, which is love; now also he makes his complaint, that they have transgressed the first table. For in as much as all perfection of righteousness consists in the obedience of the law, the Prophets when they would reprove the sins of men, one while they speak of the first, and then of the second table. We must also always observe this figurative manner of speech, when under one kind the Prophets do comprehend the whole in general.

Vers. 30. For you shall be as an oak, whose leaf fades, and as a garden that has no water.

The Hebrew particle may be taken affirmatively, as I have rendered it: and it seems that the Prophet alludes to those gardens to which they had falsely tied the service of God; for because he had made mention of these gardens, he threatens them with drought, casting in their teeth the confidence, which they reposed in them. You please yourselves very much, in your gardens, and in your trees (says he) but you shall be as trees dried, and subject to fall. The Lord then scorns the foolish bragging of the idolaters who please themselves marvelously in their inventions: and think that heaven must needs be opened to them, when they are in the midst of their ceremonies. As at this day when the Papists have lighted up their lamps, and decked their temples; when they shine with gold and precious stones; when they hear the melody of their organs, and the sound of their bells, they think themselves the most happy people under the sun, as if God being infinitely beholden to them, and satisfied with such baggage, they were freed from fear of any danger.

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

The Hebrew word Chason signifies strong; now it is here attributed to God: and yet notwithstanding it retains still its signification, as if he should have said, That god whom you made your strength, shall be turned into tow. And the maker thereof: he means the carver: but because mention is made of the idol, it must be referred to the thing in question. Some think that the Prophet does here note out the repentance of the idolaters, who should acknowledge their folly, and with shame should burn their idols: but it seems to me, the Prophet's meaning is otherwise. For even as fire is made of dry stuff, as tow and such like: so says the Prophet, God shall gather you and your idols together upon a heap (as when one piles up a stack of wood) to the end you may be consumed together. So as the idols shall be as tow, and the men as the fire; to the end the flame may consume them both together.

And there shall be none to quench them.] We must note that when the Prophets speak of the wrath of God, they represent it by external signs, because it cannot be perceived by our eyes, or other senses. Thus the wrath of the Lord, by which the wicked are destroyed, is compared to fire, that consumes all things. Now it sufficiently appears by this, what the Prophet meant to say namely, that all the wicked shall perish, let their confidence be what it will; indeed which more is, their ruin shall be so much the greater, by how much they shall have placed their trust in false and deceitful things: and that in the place from where they hoped and looked for salvation, even there shall perdition fall upon them. For the idols and puppets are but matches to kindle the wrath of God with; and that in such wise, as it can never be quenched.

FINIS.