Chapter 2

Vers. 1. The word that Isaiah the son of Amos saw upon Judah and Jerusalem.

This prophecy is a confirmation of the doctrine which we have had a little before, as touching the restoration of the Church. For inasmuch as it is a very hard matter to expect the salvation of the Church in the midst of the ruin of it, when the wrath of God being once kindled does begin to consume all things round about; then are the bare and naked promises very hardly thought to be sufficient for us to rest and stay ourselves upon. For this cause the Lord would have this special vision conjoined in place of a confirmation with the consolation, which was proposed heretofore; the more assuredly to confirm our faith, that the Church should not perish, no not in all the calamities that could possibly befall it. Thus I doubt not but this vision has affinity with that which we have seen in the 26th and 27th verses of the former chapter. And by this we may know what was the use and end of visions. For inasmuch as the bare doctrine is of no sufficient authority at all with us; therefore the Lord adds visions, by which he seals up in us the truth of his word. Seeing then that this vision is joined with the former promise, from there we gather a very profitable doctrine: to wit, that all the visions which the Lord revealed to his Prophets in times past, ought to be joined with the promises, and to be as seals annexed to them. Herein also we have greatly to magnify, and extol from time to time the wonderful goodness of God, who is not contented to give us his word alone, but does also vouchsafe to set the view of the things promised even as it were before our eyes.

Now he adds a confirmation, because the restoration of the Church is a thing of wonderful importance: which also ought necessarily to be known. For what shall become of the truth of God; what shall become of faith, if there be no Church? And if there be no Church, it would follow, that God were a liar, and that all which his word contains, were false. But even as he shows by memorable signs, that it is he alone, who without the aid of men, and by means unknown, conserves his Church: so here now by an excellent prophecy, he promises to do the like.

The use of this prophecy then is double: for inasmuch as Isaiah and others after him were without ceasing to terrify and fear this people (so full of obstinate malice) until such time as they should be carried away captives; the Temple burnt, and the city destroyed: it was very needful in regard of the faithful, that such rigor should be assuaged by some consolation of hope. Moreover, in regard that they should languish long in captivity, and that after their return many calamities would break in upon them to shake their minds; and in the end should be wrapped, and as it were overwhelmed with a sea of a horrible ruin, and almost a desperate confusion: if they had not been comforted against so many terrors, they would have perished a hundred times. But the promise of the restoration of the Church did comfort and strengthen those who were already fallen, to the end that at the least the calling upon the name of God (which against all dangers is the only and chief remedy) might have its force among them. The word, some translate, The thing; because the signification of this word is general: but it is rather to be taken for decree, or ordinance. Isaiah says then, that this was revealed to him by a special vision.

Vers. 2. It shall be in the last days that the mountain of the house of the Lord shall be prepared in the top of the mountains, and shall be exalted above the hills, and all nations shall flow to it.

When he makes mention of the term or full end of days, let us remember that he speaks of the kingdom of Christ. We must also understand the reason why he calls this kingdom so. Until this time all things did hang in suspense, to the end the people should not rest in the estate of that time, which was but a shadow; but in the Redeemer, who was to declare to them the substance. After Christ came then, if we will compare that time with ours, we are indeed come to the very term of those days. But it was needful that the fathers which lived then, should with arms stretched forth endeavor to come to Christ. And because the restoration of all things depended upon his coming, it was for good cause that they are commanded to enlarge their hope even to that day. For it was always profitable to them, to know that the estate of the Church should be more perfect under our Lord Jesus Christ: especially seeing they were held under shadows and figures; and yet in the mean while were subject to diverse changes. Also the Lord did terrify them many ways of set purpose, that he might hold them in suspense. But the circumstance of this prophecy had a particular respect: for they might very well have fainted in the space of four hundred years, or thereabouts, if this fullness of time should not have come in their minds, wherein the Church should be restored to her perfection. Therefore as the Church was ever and anon almost overwhelmed with diverse tempests, so every one of the faithful laid fast hold in these dangers upon this sentence as upon a board or plank to bring them safe to the haven. In the mean while we must note, that the perfection of days, did so begin at the first coming of Christ, that it runs on still with a continual course, until he appears the second time again for our salvation.

Shall be prepared.] This vision in appearance might almost have seemed ridiculous: not only because Zion was a little hill of no great height (as if comparison had been made of a heap of dust, with great mountains) but also in regard that a little before he had foretold her ruin. How could one have then believed, that Zion which had lost all her dignity, should again be thus honored with so great an excellence, that she should turn the eyes of all the Gentiles to the beholding of her beauty? Yet is she so advanced notwithstanding, as if she should be mounted higher than Mount Olympus. Let the Gentiles brag of their mountains, as long as they will; yet shall they be nothing in comparison of this little hill (says the Prophet) although it be low and small in appearance. To natural reason indeed this is very unlike. What? shall Zion hang in the clouds? And therefore no question but the wicked scorned this promise. We know well enough that impiety has always overflowed her banks against God. Indeed, the circumstance which I have touched already, was enough at the first push to have overthrown this prophecy. How is it then that this little hill could be so soon exalted, being fallen after the [reconstructed: destruction] of the Temple into utter dishonor? But doubtless Isaiah foretold not these things in vain. For in the end, this little hill was truly exalted above the mountains: because that from there the voice of the Lord was heard; which sounded forth throughout all the world even to lift us up into the heavens; from there the Majesty of God shined. Lastly, because it was the sanctuary of God, it surmounted above all the world in height of excellence.

Now we must note the use of this prophecy, namely, that Isaiah meant to set before them a consolation, on which they were to stay themselves in their captivity: that however the Temple should be destroyed, and that the sacrifices should cease, indeed and all things should fall to the ground: yet notwithstanding this hope should encourage the faithful; and that in this horrible confusion they should thus think: True it is that the mountain of the Lord is now desolate; but yet shall she have her seat there again, so as the glory of this mountain shall surpass the glory of all others. To the end then that they should not doubt of the event of this, the Prophet has pictured it forth here as in a tablet, wherein they might behold the glory of God. For although the mountain continued then safe, yet was it in a manner detestable, because it was brought to a miserable desolation, having lost all her glory, in regard that God himself had forsaken it. But the faithful were to behold, not these ruins, but this vision. It also sufficiently appears by that which follows, why he speaks so highly of the exaltation of this mountain of Zion, because from there came forth the Gospel, wherein the image of God shined. Other mountains might surmount it in height: but because the glory of God did appear upon it in a higher degree, therefore it was also necessary that the mountain in which he manifests himself, should be exalted above others. He does not praise the mountain of Zion then in regard of itself, but in respect of her ornament or glory, with which also all the world was to be beautified.

Verse 3. And many people shall go and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.

In the former verse he had briefly touched the cause from which such an excellence should come to the mountain of Zion, to wit, because all nations should flow to it, as if the rivers should overflow with overmuch abundance of waters: now he declares the same thing, adding also the reason of it. For one might demand upon what occasion so many sorts of people should flow there by bands from countries so far off. He says then that they shall come there for no other end but to serve God. But in the word Many, there is an antithesis, for he signifies that there should not be one nation only, as before; which should yield obedience to the true worship of God: but that those which were altogether strangers, should come to consent with like agreement in religion with them: as if he should say, The Church which before was shut up as in a corner, shall now be gathered out of all parts. He has put many then, for various. For it is certain that he meant not to lessen that which he had said before now of all nations. Further, although this was never fulfilled, to wit, that all the people of the whole world having left their country should assemble to Jerusalem; notwithstanding because the doctrine of the Gospel (by which God did there gather to himself a Church indifferently from out of all the world) came forth of this mountain of Zion; he well affirms that those who embraced the covenant of salvation, with one consent of faith, and joined themselves to one only Church, should come there. The agreement also which is between the figures of the law, and the spiritual worship, is to be noted; such as it began to be after the coming of Christ.

And they shall come.] First he signifies [reconstructed: that the condition] of the new Church is above the old: because in it God appears to be King in the person of his Son. Again, he also confirms the calling of the Gentiles, for Christ was not sent to the Jews only to reign among them, but also to have jurisdiction over the whole world.

Rebuke the people.] The word Iacach does sometimes signify to expostulate, sometimes to correct, also to prepare, or make ready. But in this place the received interpretation does very well agree, whereas the Prophet does speak concerning the reformation of the Church. For there is need of correction, that we may learn to submit ourselves to God. For by reason of that rebellious nature which is inbred in us, we shall never profit in the word of God, unless we be brought under by violence. Therefore Christ also (John 16:8) from here takes the beginning of the Gospel: namely, that the world might be reproved of sin. Now that the doctrine might not want increase, Isaiah shows, that the stubbornness of our flesh must be broken: and therefore he assigns to God, the part of a Judge rebuking, that he might examine our life; and by condemning our vices, might reform our manners for the better. And truly we see that the Gospel is of small force, but where the jurisdiction of the Holy Spirit bears rule; which does bring men to repentance.

They shall break their swords.] Now he adds the fruit which should come from there, when Christ shall gather the people and nations together under his government. There is nothing more desirable, than peace: but although all seem to desire it, yet every one troubles it by his foolish lust; pride, covetousness, and ambition is the cause that some do cruelly rise up against others. Because then that men are naturally carried away by their evil affections, to trouble and overthrow all things, the Prophet promises here that such a mischief should be redressed. For as the Gospel is the doctrine of reconciliation, which takes away the discord between God and man, so also it pacifies, and brings men to unity one with another. The sum is, that Christ his people shall be meek, and having trodden cruelty under their feet, shall study to live peaceably.

But they have done unfitly, which would restrain this to the time wherein Christ was born, because that after the battle Actiaque, the Temple of Janus was shut up: as it appears by the histories. I confess indeed that this peace which was universal in the Roman Empire, was, as it were, a sign of that eternal peace which we enjoy in Christ. But the Prophet meant to say more: to wit, that Christ so reconciles men to God, that all deadly wars being thereby appeased, there should follow a healthful peace among them. For if Jesus Christ be taken away, we are not only estranged from God, but we have open war continually with him, which will justly return upon our own heads: from where it is, that all things are out of course in the world.

Furthermore, Isaiah promises, that when the Gospel shall be published, there shall be an excellent remedy in the world to appease all dissensions: and not only that, but all hatreds being abolished, men shall be inclined to help one another. For he says not simply that the swords shall be broken; but that they shall be converted into mattocks. In which he shows there shall be such a change, that whereas they were wont before to vex one another, and did commit many injuries to the hurt of their neighbors; afterwards they should entertain peace and love among themselves, and should lend one another the hand, for the common profit of all: for mattocks and scythes, are instruments fit for labor, and are necessary and profitable for the life of man. He shows then, that when Jesus Christ shall reign, those who in former time were carried away with a desire of doing hurt by all means whatever, should now be helpful to others by all means possible.

Neither shall they learn to fight any more] The word which the Prophet uses, signifies [reconstructed: either to] accustom, or to learn: but the sense is clear; namely, that they should not exercise themselves any more in those arts that should do hurt, neither should they give themselves, to the doing of wrongs nor of wicked practices, as they had been wont to do. From here we gather, that they have profited very little in the Gospel, whose hearts are not brought to meekness: among whom charity has taken so little place that they take no delight in showing kindness one toward another. But this can never be brought about unless the consciences of men be first appeased by God; for there we must begin, to the end we may also have peace with men.

There are some brainsick bedlams which turn this place to the maintaining of a carnal liberty, thereby to take away wholly from the Church the use of the sword: and from this place do exceedingly condemn all manner of war. For example, If a prince defend the people committed to him, and see that none offer them wrong; it is not lawful, say they, for Christians to use the sword. But the answer is easy: For the Prophet under a similitude speaks of the kingdom of Christ, showing that it is a kingdom of peace to reconcile men one with another through a mutual good will. And it is a similitude much used in the Scripture, where the thing signified is showed by the sign: as in Luke 22:36. it is said, Let him that has no sword buy one. It was not the purpose of Jesus Christ to provoke his servants to fighting: but he signified thereby, that the time of war drew near. So on the other side it is said that swords shall cease, or shall be applied to various ends, when hatreds and debates shall cease: and that those who were enemies before, should be reconciled. Objection. But some may reply, that in the time of peace and tranquility there is no use of the sword. Answer. that peace has so much strength among us; as the kingdom of Christ bears sway and does flourish: and that in these two things, there is a mutual proportion. And would to God that Christ might reign wholly among us; for then peace also should be in his full strength. But in regard that we are yet far off from the perfection of this peaceable kingdom, we must always think of the goings forward of it. They are therefore too fond, which consider not that the kingdom of our Lord Jesus Christ has but his beginning here. Moreover, God gathers not his Church together, that is to say, a company of the faithful, to the end they should be separated from others, but the good are always mingled with the bad, and which more is; the good are not yet come to the mark, and are far off from the perfection which is required of them. We must not seek then the full accomplishment of this prophecy here on earth: it is enough if we taste the beginnings of it, and that being reconciled to God in Jesus Christ, we keep friendship together, and abstain from all doing of wrong.

Vers. 5. O house of Jacob, come you, and let us walk in the light of the Lord.

He sharply pricks forward the Jews by setting before them the example of the Gentiles. For seeing that in publishing the Gospel God meant to judge all nations from the mountain of Zion, that he might graft them into the body of his chosen people, it was a very strange thing, that the house of Jacob should revolt from him: and that while strangers should draw near, the household servants should withdraw themselves, who of right ought to have held the first place, and should have led others by their example. This exhortation therefore is not only full of vehemence, but it is both a grave, and a biting complaint. And therefore he calls them by an honorable name; O you house of Jacob, says he, come: which is the more to amplify their ingratitude, that being the first born in the Church of God, they should yet notwithstanding, renounce the right of the heritage which was common to them.

Here is a close comparison then, as if he should have said, Behold the nations which run to the mountain of Zion, every one exhorting, and pricking forward his neighbor; and they subject themselves to the word of God, and suffer it to judge them: and meanwhile you Israelites that are the heritage of God, what do you mean by drawing back? Shall the nations submit themselves to God, and do you refuse to have him reign over you? Indeed is there so great a light sprung up throughout all the parts of the world, and will not you in the meantime be enlightened? Are there so many sweet waters running forth; and will not you drink? What a madness is this? Do the Gentiles run to them with such haste, and do you sit still? When he adds, and we will walk; he signifies that the light is put before their feet, which with closed eyes they reject; indeed they quench it as much as in them is: and yet the brightness thereof notwithstanding should be such, as it should draw all nations to it.

Vers. 6. Surely you have forsaken your people, the house of Jacob, because they are full of the East-manners, and are sorcerers as the Philistines, and abound with strange children.

He openly accuses this people of the perversity of their nature; and not only in plain terms, but as one carried away in an admiration, he suddenly breaks off his speech, and turning himself to God he cries out; Therefore then should I speak to this so desperate a people, whom you have justly forsaken? For in giving themselves to idolatries, they have most disloyally turned away from your word. It may be also a prophecy of that calamity which should come upon them, which the Prophet foresaw by the Spirit: as if he should say, Wonder not to see the mount of Zion laid waste and spoiled for so many sins of the people. Yet is it not made such a lamentable spectacle that any should be brought to despair, but that all those in whom there is any hope of health, being touched with true repentance might convert to God before such a thunderclap come upon them.

For the Prophets were as Heralds to publish the judgment and vengeance of God to the wicked, that so by all means they might endeavor, to bring all that they possibly could to repentance. And the servants of God must never put off this affection, namely, even to study how they may profit the very reprobate; if by any means it could be brought to pass. This place therefore may bring a marvelous consolation to all faithful Pastors: for when it seems to us that we speak to deaf ears, we stagger and begin to forsake all; What shall I do? I do nothing but beat the air. And yet notwithstanding, the Prophet ceases not, to exhort those in whom he saw no hope of amendment. However he be as a man astonished at their ruin, yet does he not cease for all that to admonish them still. Let us note also, that although the wicked be obstinate, yet the judgments of God must be denounced against them; let them [reconstructed: recoil], and gnaw the bit as much as they will, yet must they still be summoned before the judgment seat of God, to the end they may be left without excuse.

I take the Hebrew word Ci, for surely: for this signification agrees best, because it breaks off the exhortation which he had begun; and now speaks to God. Also when he again calls them the house of Jacob, it is added for the greater vehemence of speech, which men in a matter of great importance are wont to do: as if he should say, This holy nation which God has chosen, is now left and forsaken.

For they are filled.] Because the word Kedem signifies sometime the East, and sometime antiquity, we may interpret it, that they were filled with the manners of the ancient, because they had brought the superstitions in use with which the land of Canaan was in times past infected. For we know that the Prophets did often reproach the children of Israel, that they were liker to the Canaanites, than to Abraham, and the other holy Patriarchs. And undoubtedly it was a double unthankfulness not to change their perverse manners, seeing the old inhabitants being driven out, they were brought in to possess this land, to the end it being purged from all their filthiness, it might afterwards be dedicated to holiness. Yet because the other sense is more received, I had rather hold that; although the expositors themselves do not here agree: For some take the letter Mem comparatively; as if the Prophet should say, Before, or, Rather than them of the East: others take it more simply, and better also in my opinion; in saying, that they were full of the East: that is to say, of the vices which they had drawn from there; imitation being a marvelous contagion: so as nothing is more usual than to see corruptions glide from one land to another far off.

That which by and by follows opens it yet more clearly, when he says, of the sorceries of the Philistines. For under divinations by a figure which they call Synecdoche, he comprehends the deceits of Satan: to which the profane nations were given. The Prophet then means that they differ in nothing from the Philistines; from whom God notwithstanding had separated them by the privilege of his adoption. And this was sufficient to condemn them utterly, in that having forgotten their vocation, they defiled themselves in the corrupt and wicked ways of the Gentiles. From where it appears that to sin by the example of another, does serve nothing at all to make the fault the less.

The latter part of the verse is diversely expounded: for some draw strange children, by a similitude, to the laws and customs: others refer it to marriages. Because that in taking of strange wives without discretion, they had so mingled their seed that there were many children who were bastards. The exposition of Saint Jerome is more gross, who thinks that they defiled themselves in wicked lusts contrary to nature. For my own part, I doubt not, but by strange children he means strange nations; and not by a figure, the laws. The Prophet then accuses them, that in desiring to please the Gentiles, they wrapped themselves together with them in their wickednesses: and thus had not only mortal men but wicked men also in greater account, than God himself. Now he says, that they took their delight: because the affection and delectation of a wicked imitation, had [reconstructed: erased] the true love of God, and of his wholesome doctrine out of their hearts.

Vers. 7. Their land also was full of silver and gold, and there was none end of their treasure: and their land was full of horses, and their chariots were infinite.

We must take good heed to the order which the Prophet keeps here. For he now shows the causes why the Lord rejected his people. In the former verse he began with divinations, and strange manners; now he descends to the gold and silver: and afterward he will speak of their horses and chariots. No doubt then but having first of all condemned their idolatry, he here in the second place, reproves their avarice; and in the third, that wicked confidence which men have, when by forging vain succors to themselves, they depart far off from God. It is not a thing to be condemned as unlawful in itself to have abundance of gold and silver; but because this people burned with an insatiable covetousness, and trusted in horses, and in chariots, therefore they are justly reproved.

Some take the Hebrew particle by way of opposition, as if the sense were thus; And yet they abounded in silver: thereby to make the ingratitude of this people the greater; because having abundance of all things, yet they ran after their idols and enchantments, as if all things had been in a desperate estate. Which is much less excusable than if they had gone after them in adversity: whereas they shook off the yoke of God from their necks, being fed with good things in all abundance. Thus by this sense then he should amplify the wickedness of this people running voluntarily and for no cause to idols, while they overflowed in their delights: but yet I receive not this interpretation, because I think it too much constrained. For he rather reckons up with one breath, as it were, the vices, with which the people had spotted themselves: that is to say, covetousness, false confidence, and idolatry. And however their opinion be true which expound it by way of opposition, yet notwithstanding it agrees not with the sense of this place.

A little after Isaiah confirms the same also more clearly. For however it be not wicked, nor a thing to be condemned in itself (as I said before) for a man to have gold or silver, if so be he use it as he ought: yet the Prophet justly sets himself against that wicked desire and insatiable greediness in heaping up silver; which indeed is a detestable vice. He says, there was no end, because their lust was insatiable and without measure. As much is to be said of horses, and chariots: for in this place he condemns their perverse confidence. Now to prevent this mischief, the Lord had forbidden their Kings to gather great multitudes of chariots and horses together, lest by resting upon such things, they might bring the people back again into Egypt. Because then that it is hard for men who have means at command, not to be puffed up with pride; the Lord would that his people should be destitute of them, or at least should content themselves with a mediocrity.

Verse 8. Their land also was full of idols: they worshipped the works of their own hands, before that which their own fingers had made.

He repeats that which he a while ago touched concerning idolatry; but more clearly. And in the first place he sets down the matter: afterwards the use, which in a manner is wont always to follow thereupon. For it is a very rare thing to entertain idols among us; but we shall by and by abuse ourselves with them. Because it is all one, as if a man should pile up wood, and another should put fire to it: will there not be a fire by and by? It is impossible it should be otherwise, the fire is not more ready to burn the wood, than we are inclined to superstitions, and idolatry. Therefore the word Elilim, which the Prophet here uses, is very fitly imposed upon the idols by the Hebrews: because they are things of nothing; and but vanity. Neither is it to be doubted, but the holy Ghost by this word would reprove the rage of men, who by means of such vanities thought to draw the nearer to God: as the Papists at this day; who to the end they might the more easily snare men with their idols: brag that they are lay men's books. But it is more safe for us to give credit to that which the holy Ghost speaks. The trial itself also shows clearly what fruit the people gather by these books. For being deceived by such gross imaginations, they frame to themselves earthly and fleshly gods: of whom Jeremiah justly says, that the idol is not only a vain thing, but also a teacher of falsehood and lies (Jeremiah 10:8).

We are further to note this description where the Prophet says, that the people bowed down before the works of their own hands. For what a blockishness is it that men should not think it enough to worship wood and stone in place of God, but should also attribute divinity to that which they have framed; which yet they cannot give to themselves! Truly it is a monstrous thing that a stock of base and contemptible wood should be by and by worshipped as soon as a mortal man shall have put his hand thereto: as if he had made it a God. But however the Prophet speaks to the ancient people; we may notwithstanding apply the same thing to the Papists, who acknowledge no majesty of God, but in the works of their own hands.

The repetition he adds, Which their fingers have made: carries a great signification with it: the more plainly to show their beastly lives. We are also to mark the phrase of speech by which the outward gesture of adoration is expressed, not that it is unlawful to bow the knee, or the head by way of civility, or humility: but because he which bows himself before an idol, makes profession thereby of the service of God: from where it appears how childish a shift it is which the Papists have gotten of that adoration, which they call dulia. Seeing here in the matter of God's service; the Prophet generally condemns all sign of reverence whatever.

Verse 9. And a man bowed himself, and a man humbled himself: therefore spare them not.

Some of the expositors do read this sentence together with the former, as if the Prophet should still go on in aggravating of their fault in many words. If we receive this sense, we must understand by these words person and man, all the Israelites: as if he should say, there is neither one nor other exempt, or innocent from this filthiness. But others are of a better judgment, which think the Prophet repeats that in other words, which he had said before; as touching the chastisement: and that hereby he expresses what a destruction should come upon this people forsaken of God. And thus the tenor of the speech should agree very fitly: to wit, that the ruin of all both great and small, which should consume the whole people, draws near: because that in such an overflowing of ungodliness there was no hope of any release from God's revenging hand to be looked for. Moreover in these two verbs, To bow, and to humble, there is an elegant alluding to the bowing of themselves, whereof he spoke in the eighth verse: as if he should say, They have bowed down themselves to their idols: God will therefore cause them to be humbled and bowed down under a very heavy and great burden of calamities and ruins. And withal, no doubt but he also corrects their arrogance: because it was hard for them to believe that a people furnished in such sort with so much riches, could so quickly be overwhelmed with miseries.

The latter part of the verse is expounded two ways, although in respect of the substance there is no great choice which of them we take. For the meaning of the Prophet is to teach, that God cannot be appeased towards so obstinate a people. If we read it in the time to come, You will not pardon them, the sense will be the more easy; yet notwithstanding, the imprecation will always hold: to wit, pardon them not. For we know that as often as the Prophets (who were inflamed with the zeal of God) did wish that some judgment might come, they threatened the just punishment which the wicked were to receive: as being the instruments of the Holy Ghost; and no otherwise. And it is no marvel, if the Prophet being offended with so many abominable crimes, was in this manner kindled with zeal, that he appoints out his country to destruction, because nothing was more precious to him, than the sacred honor of God.

But we must always understand that the remainder and remnant of the Elect is to be excepted: for the Prophet speaks not here of all, one by one; but of the body of this people, which was almost rotted in their vices, so as there was no hope of health to be looked for: for otherwise it had been to no purpose to have exhorted desperate and obstinate men to repentance, or to set the hope of pardon before such. The sum then is, that the restoration of a new Church is not to be looked for, till God have first executed his judgments, and destroyed the Temple.

Vers. 10. Enter into the rock, and hide yourself in the dust from before the fear of the Lord, and from the glory of his Majesty.

Because the wicked gave themselves too much liberty, and were too secure under God's threatenings, it is a usual custom with the Prophets when they threaten obstinate sinners to add such lively descriptions, whereby to terrify them: even as if they should set the thing in present view before their eyes. This is the reason why the Prophet now commands the contemners of God to enter into the rocks, and holes, to hide them under the earth. Wherein he first shows them that the judgment of God is more terrible than a hundred deaths: seeing to escape the same, the grave is to be wished for. But when he forces them thus into their holes, he does with the greater emphasis manifest the heavy weight of the vengeance of God. Although then that by the fear of the Lord, he means the scourges wherewith God should smite this wicked people; yet notwithstanding it is not in vain that he by and by speaks of the glory of his Majesty: as if he should say, God is terrible to the wicked, according to the measure of his glory, in whose destruction he will manifest his infinite power. And moreover, although the wicked cannot be bowed nor humbled by any chastisement whatever, yet are they constrained to fear, when they feel God's wrath to approach. But as touching the Elect, they are taught of God to fear under his chastising hand after another sort: for being smitten with the strokes of his rods, they willingly bend themselves to bear the yoke. Isaiah then testifies, that the glory of God's Majesty shall shine most clearly, after he has shown himself as a just Judge. For while he lets men alone, it seems all is well, and men think that he has hidden himself.

Let the Pastors of the word then learn from hence how they ought to behave themselves, when they have to deal with benumbed consciences; to wit, that being well awakened by the judgments of God, they learn to fear this judgment seat in good earnest. And however it often seems that we lose our labor in singing thus to deaf ears, yet will this terror of God's judgment pierce even into hearts of iron: at the least to leave them without excuse. And often times also it comes to pass that some are healed, and the faithful in like manner do profit by it, when they understand what shall befall the wicked and reprobate by executing such horrible judgments upon them.

Vers. 11. The high look of man shall be humbled, and the loftiness of men shall be abased, and the Lord only shall be exalted in that day.

Because while the wicked are glutted with present riches, and rest, all things falling out to their wish, they put these threats of the Prophet far off from them, and by this means hardened their hearts against God: in this place therefore he now sets down a course (as has been said) how to pull down this pride of theirs: as if he should say, The time will come, wherein your great arrogance, which makes you thus in vain to set up your bristles, indeed, and that with an incredible rage against the most high, shall cease. For however the wicked seem to be religious, yet you shall perceive by their pride notwithstanding, that they will not stick to jostle even against the Lord himself, so as it seems they are greater than he. In that God thus thunders against them, it is to the end that he might pull down their pride and haughtiness; and himself only might be known to be the chiefest. And therefore, as we have said before, the impunity of sin is as it were a cloud cast before our eyes, which hinders us that we cannot see the glory of the Lord. For when he avenges himself upon the rebellions of men, his glory does so much the more appear. And that is the cause also why Solomon says, That the hearts of the children of men are set in them to do evil, because in this world they see themselves more happy than the godly, and so blinded more and more. But here he shows that after the proud shall be brought under in spite of their teeth; then nothing shall hinder, that God should not be known to be such a one as he is. Surely there was great reason that the people should willingly have submitted themselves under God, and have cast their eyes upon his greatness, in respect that under his shadow they were in safety: and besides the stock of Abraham was adorned so excellently with such variety of benefits, to the end they should have been as the mirror of the holiness, and glory of the Lord. But because the Jews are now risen up in rebellion against this so good a God, Isaiah denounces against them, that God will devise a new way how to [reconstructed: exalt] his glory; to wit, even in their destruction.

In naming, The high looks and loftiness, he notes the inward pride of the mind and heart, by their outward countenance and behavior. For a wicked conscience will discover itself in the contempt of God and man, even by the outward gesture and look. It is in the same sense that David notes out lofty eyes, and high looks (Psalm 131:1; 101:5). Isaiah also does better confirm this, in the verse following. Now by heaping up of so many words with such great vehemence, we may easily gather how notorious their rebellion was. Moreover, we are not to marvel that he insists so much upon the taming of men's arrogance, if we do but consider how hard a thing it is to bow the hearts of those who resting upon their riches, are afraid of nothing: imagining that they are advanced to none other end, but to do whatever they list without check or control. For we ourselves have experience at this day how tender and delicate, indeed and how easily such take pepper in the nose, who attribute to themselves more than there is cause why, and in the end how obstinately they reject all wholesome admonitions. For this cause it is that the Prophet does thus [reconstructed: aptly] sharpen his style against such jolly fellows in particular, rather than to threaten the vengeance of God against the whole people in general. And yet he sets not himself against the princes only who were placed in great dignity above others: for not only they, but those also of baser condition are ready enough to burst with pride oftentimes; according to the common proverb, Every one has the heart of a king: so as we see every day, that if we touch the sores of wretched and beggarly fellows but even with the tip of the finger, you shall see them vomit forth insupportable poisoned speeches. Seeing then that this vice was very common, Isaiah touches as well the small as the great that were tainted therewith, signifying, that by how much the more the Lord had dealt gently with them, by so much the more they were to look for a greater judgment: for their hearts were swollen with rebellion, because of their too great abundance. Furthermore although the letter Lamed, which is put in the dative case, be sometime superfluous, yet notwithstanding in this place it holds its property: because it seems Isaiah assigns out a certain day, as men are wont to do, when judgments or assizes are held. I expound it then, that the day is appointed by God himself, wherein the proud must make their appearance before his judicial throne to receive sentence of condemnation.

Moreover we may gather by these words, that God shows himself an enemy to all the proud; and therefore this day of assignation is as much as if God had said; I can no longer endure that men should thus wickedly exalt themselves against me: and therefore all such as lift up themselves above measure, shall be broken in pieces with my hand. Now if this were well rooted in our hearts, who is it that would not abhor and detest pride, by which we thus provoke the wrath of God against us? If any will read, Proud and lofty, in the neuter gender, it must be referred to the fortresses, bulwarks, and munitions: but the rules of grammar cannot bear it, that we should expound it otherwise than of men's persons.

Vers. 12. For the day of the Lord of hosts is upon all the proud and haughty, and upon all that is exalted, and it shall be made low.

This verse is expounded together with the eleventh.

Vers. 13. Even upon all the cedars of Lebanon, that are high and exalted, and upon all the oaks of Bashan, 14. And upon all the mountains, and upon all the hills that are lifted up, 15. And upon every high tower, and upon every strong wall.

All these allegories which are here inserted of Lebanon, and of the high mountains, are so far off from darkening the matter, that they do rather give light to it. For let mortal man exalt himself as high as he will, yet shall he never be able to match the mountains, and highest trees in height: which the Lord will as easily beat down, as it is easy for the wind with a puff to scatter the light chaff here and there. Isaiah then shows the proud here, as it were in a glass, how vain and foolish they were to think that their haughtiness could keep them so that God should not overtop them. There is also here an excessive manner of speech, which was of great weight, in respect of amplifying the threatening. For it is not like that God was angry with the mountains and trees; or as if having changed his purpose he should now bring to nothing, that which himself had established and settled: but Isaiah sets the judgment of God before their eyes in the guiltless creatures, to the end they might the more assuredly persuade themselves that their presumptions and bold wickedness should not remain unpunished. We see then therefore he intermingles these figures of cedars, oaks and mountains.

That which is added of the walls, is not spoken by way of allegory or figure. We know that while men feel themselves well fortified they flatter themselves as if they stood in no great need of God's help. Isaiah then mentions the matter of their false confidence under the names of towers and walls. For if any place seem to be unable to be vanquished, there will the profane ones build their nests; from which they defy both heaven and earth, because they think they are there safe from all dangers. Isaiah threatens then, that when it shall please the Lord to bring men down, he can quickly overthrow their fortresses upon which they in a false confidence leaned. And however they are things, which in themselves are not to be disliked; yet notwithstanding because they do too much occupy our brains, it is for very just cause that the Prophet sharpens his style against them.

And to this belonged that which he spoke before as touching the chariots and horses, verse 7. For as it is said in Micah: that because men do rest themselves beyond measure, upon the riches of this world, therefore it is necessary that they be wholly bereft of them, that so they may trust to be saved by the only hand of God, and not hang their hope upon the sons of Adam. So having a little before reproved them for the multitude of their horses, now he denounces the judgment of God; and also admonishes them that it is impossible to return into favor again with him, till he has bereft them wholly of those things, to the end they should not rest any more upon the false support of this world.

Verse 16. And upon all the ships of Tarshish, and upon all pleasant pictures.

By Tarshish the Hebrews do surely mean Cilicia: and because the Jews had great trade with this nation, the Scripture often makes mention of the ships of Tarshish; which were so called, because they frequented that sea. Navigation certainly is not to be condemned, because it brings great profit and commodity to men: as well to carry forth as to bring home merchandise. This kind of trade also cannot be harmful; seeing it is the will of God that all mankind should be helpful one to another by mutual duties: but because pride and cruelty is above all things engendered by abundance; therefore Isaiah reproves this kind of merchandise, by which the land had been greatly enriched. Add to this, that often it comes to pass that the merchandise and trade which is used with nations far off; is full of deceit and pillage, and there is no measure among men in this behalf touching excessive gain. First then the Prophet's meaning is, that the Jews shall be stripped of their riches; to the end they may learn to subject themselves under God. Secondly, he sets forth their covetousness and unlawful gains by signs: as if one should describe murder by showing a sword all bloody.

The second part of the verse shows that the Prophet condemns that navigation, by which the land was much infected with corruptions. It is a thing too frequent and common, that delicacy, wantonness, and abundance of voluptuousness, do easily follow great wealth and riches, which is very often seen in wealthy countries, and cities of merchandise. For those that trade into far countries, contenting themselves nothing at all with things which are in their houses, do bring home with them new sumptuous and rich stuffs; which in former time were utterly unknown. Now because wealth, is for the most part the mother of superfluity and dissolution, the Prophet makes mention here of rich furniture; as if he should have said, The Jews have decked their houses so sumptuously, that they have drawn the judgment of God upon them. For under the pleasant pictures, by a figure called Synecdoche he comprehends as well rich hangings, as the work of Phrygia, and the vessels made by exquisite art.

Now it is certain that men's manners are corrupted when they give their lusts the bridle thus to seek here and there for such unnecessary superfluities. And we see that such deliciousness was the ruin of the Empire of Rome. For before the Romans traveled into Greece, they were very chaste, continent and moderate. But in the end having overcome Asia, they began to grow delicate, and to become more and more effeminate. But after their eyes were once dazzled with golden pictures, vessels, precious stones and tapestry, and that their nostrils were perfumed with ointments and odors, by the same means they became besotted in all their senses; and in following the dissoluteness of the eastern parts as a more gentlemanlike fashion of living, they began to overflow more and more in all disordered dissoluteness.

Verse 17. And the haughtiness of men shall be brought low, and the loftiness of man shall be humbled, and the Lord shall be only exalted in that day.

The Prophet in naming so many kinds of heights in the former verses, declares that he spoke of men. For the high mountains and great cedars displeased not God, as they were his creatures: but he signifies that all the mischief rests in the hearts and lives of men, who do too much trust in high and great things. But some may object; Object. It oftentimes falls out that the wicked are so far off from coming to amendment or being humbled by the afflictions which they suffer, that they rather become the more obstinate and rebellious: as it appears in Pharaoh, whose hardness could not be softened by any plagues whatever. Therefore it seems that that which the Prophet says here, comes not always to pass. I answer, Answer. that the effect of the chastisement is not expressed: as if God should bow rebels to his obedience. But the sense of the place is this, to wit, that although the reprobates be hardened, that the Lord will not therefore finish his chastisements, with which he will chastise them, till such time as their pride and haughtiness be brought to the ground. For while they rest upon their riches and fortifications, thinking (as they say) to be safe there; they neither fear nor honor God. But although they be fortified never so much, the Lord will subdue and bring them down easily; not by a plague or two, but so many ways, that being brought low, and shut up, they shall cease to lift up their horns against him, and shall prove by experience that it is in vain for them to be obstinate and rebellious. That which is added, and the Lord only shall be exalted, has been expounded before.

Vers. 18. And the Idols will he utterly destroy.

As before in his reprehension he joined idolatry with superfluities, covetousness and other vices; so he now joins them again together in denouncing the punishment.

Vers. 19. They shall go into the holes of the rocks, and into the caves of the earth from before the fear of the Lord and from the glory of his Majesty when he shall arise to destroy the earth.

Before he used other words: to wit, in constraining and compelling them, saying, Enter into the rocks; to the end he might the more lively prick their consciences: but now he shows what they shall do: and tells them that they must enter. And hereby it appears that that sentence was not an exhortation, but a terrible denunciation of the heavy wrath of God, to frighten the wicked and obstinate, who desperately despise all admonitions and threats. That which is added of the fear of the Lord, is to be understood, of the fear which the Chaldeans and Assyrians put them in; whose hand he called before (as he does here again) the glory of God: because he served himself by them to chastise his people. Although then they were disloyal and wicked, yet they served to the glory of God: seeing even the devil himself serves somewhat to that end in despite of his teeth. Thus he speaks of the Chaldeans, and Assyrians, because the glory of God might be perceived in the chastisements which he executed upon the people by their hand.

He confirms the same thing by the word Arise, which signifies as much as to go up into the judgment seat to give sentence. In the particle, which by and by follows, to strike the earth, there is a fine allusion or meeting of words, which can scarcely be expressed in another language, as if he should say, To smite down to the ground. Now he says that the Lord will arise, because it seems that he sleeps, when he defers his judgments: he arises then, when he goes up as judge, to inflict punishments upon the wicked: in such sort, as men shall well perceive that nothing can escape his knowledge, nor be hidden from his eyes: from him (I say) who leaves not any wickedness unpunished.

Vers. 20. And at that day shall man cast away his silver idols, and his golden idols (which they had made themselves to worship them) to the moles, and to the bats.

Idolaters do please themselves wonderfully in their superstitions and wicked service. For although they be full of crimes, and naughtiness, yet behold their refuge, namely, they think to appease God by their fine services. As if we at this day should set forth the wickedness, and villainies with which the Papists overflow, they were not able to deny them: but will flatter themselves under this pretext forsooth, that they perform a fine service to God, and will think that all their vices should be sufficiently covered under this cloak. The Prophet therefore plucks away this mask from idolaters, and denounces against them that they shall no more have anything with which to cover their filthiness. For the Lord will constrain them to cast away their idols, to the end they may know it was in vain for them to have put their trust in them. Lastly, they should be ashamed of their vanity. Because in prosperity they thought that God was favorable to them, as if he had taken delight in their service: and could not otherwise persuade themselves, till such time as it was manifested to them by effect, that he abhorred them. It is in adversity then that they began to acknowledge their filthiness as the Prophet Hosea very well teaches, when he compares them to harlots, who perceive not their uncleanness all the while they gain well; and enjoy their pleasures. But when they have lost these things and are forsaken of their lovers, then they begin to think of their poverty and shame, and to enter into the way of repentance; of which they would never once have thought, while they were lulled asleep in their wantonness. And so falls it out with all idolaters who are never so ashamed of their beastliness as to cast away their idols from them, till being pressed with extreme calamity, they think themselves somewhat brought low.

Which they had made themselves, etc. That is to say, which they had made by the help of the workman. Neither is this added for nothing; because he signifies that the counterfeit and false gods are falsely worshipped. For what good can gods framed by man's hands do, seeing God has his being of himself, and is without beginning? It is a thing then that goes quite backward, and against all reason, that men should worship that which themselves have devised. By this speech therefore he describes their wickedness; in that although their idols were made of gold or silver, or of other corruptible matter, and that they were framed by men; yet nevertheless that they were worshipped in place of God: withal, he expresses the cause why they are displeasing to God, to wit, for that they were honored. With what pretext now, I pray you, will the Papists cover their impieties? For they cannot deny but they worship images and puppets. Now where such adoration and honor has place, there is a manifest and plain sacrilege, which cannot be disguised. By the holes of the moles, he here understands all filthy and unclean corners whatever, wherein they should be hid with infamy.

Verse 21. To go into the holes of the rocks, and into the tops of the ragged rocks, from before the fear of the Lord, and from the glory of his majesty, when he shall rise to destroy the earth.

This is no superfluous repetition, although Isaiah repeats the same things whereof he spoke but just now. For is there anything more difficult than to prick and wound men to the quick, and to provoke them to the true fear of God? We perceive this, not only in hypocrites, but even in ourselves, if we look narrowly into it. For how many things are set before us, by which our minds ought to be ravished; and yet notwithstanding we are scarce once moved therewith? It was chiefly necessary that this judgment of God should be repeated to the hypocrites, who pleased themselves in their wickedness. Now the severity of God's vengeance is therein manifested, namely, that the wicked chose rather to be swallowed up into the deepest gulfs that may be, than to come near into his sight. From this place it seems that Christ borrowed that with which he threatens the Jews; in that day they shall say to the mountains cover us, and to the hills, hide us (Luke 23:30).

Verse 22. Cease you from the man whose breath is in his nostrils: for wherein is he to be esteemed?

These things are conjoined with the former, and have been ill divided from them by some. For after he has with threatenings proclaimed the judgments of God, he exhorts the wicked to cease from beguiling themselves by a vain confidence: as if he should say, I see you are blinded and drunk with vain hope, so as there is no reason at all which can prevail with you; which comes to pass, because you ascribe too much to yourselves; and yet man is nothing: for you have to do with God, who with his only look is able to bring the whole world to confusion. This place is expounded diversely: For some interpret it of Christ, and take breath, for consuming; as also the Scripture is accustomed elsewhere to use this similitude. They take nostril for wrath, because the sign of anger appears in the nostrils: and so gather this sense; Take heed you do not move Christ to wrath against you. But if all be well weighed, we shall find this exposition to be far off from the scope of the text. Others, although they expound it of men in general, yet notwithstanding they refer it to this sentence; Fear not them that can kill the body (Matthew 10:28). But this opinion is no more fitting with the text than the other. For it should be from the purpose and would not agree to the time: because there was then no occasion to dissuade them from the fear of men. But as I have said, the coherence of the text clears us easily from all doubts. For the beginning of the chapter following expounds this plainly, and confirms it: and he which divided these things did ill to separate that which should have been joined together: for he will there add; The Lord will take from you the things which so much puffs up your hearts, and begets such high spirits in you: This confidence which you have is vain and foolish. And thereupon depends that which he now says, Cease from man then.

But it is necessary first to see what the breath of the nostril signifies. He thereby sets forth the fragility of mankind: namely, that the life of man is but a breath which forthwith vanishes away; and as David says, If the Lord withdraws the spirit, man returns to his dust: Also, His spirit departs, and he returns to his earth (Psalm 104:29). Again, They are flesh, a breath which passes away and returns not (Psalm 146:4 and 78:39). Seeing then there is nothing so feeble and weak as our life, what means this confidence, indeed, as if the roots of our stability were profound and strong? We must then cease from man; that is to say, we must leave this vain confidence: for man has his breath in his nostrils: for if his soul once departs, he vanishes forthwith away as water. Now we speak here, of that breath by which man lives, which is the weakest of all things.

Moreover, when the Lord forbids us to put our trust in man, let us begin at ourselves; that is to wit, let us not in any case trust in our wisdom, or industry. In the second place, let us depend neither upon the help of men, nor upon any creature else: but let us place our whole trust in the Lord. Cursed is he, says Jeremiah, which trusts in man, and puts his strength in the arm of flesh, that is to say, in outward means and helps (Jeremiah 17:5).

For in which is he to be esteemed? Behold here the right way how to beat down all pride, namely when nothing is left to men in which they may please themselves. For this is as much as if the Prophet had said, all the glory of the flesh is nothing worth. We must also observe, that this is said by comparison, to the end we may learn, that if so be there be any excellence in us, it comes not by nature, but we hold it all by borrowing the same from without us. We know that mankind was adorned of God with gifts which ought not to be despised; we know also that some are more excellent than others: but because the most part having rejected the Lord, do please themselves in their own form and shape beyond measure; indeed even profane men esteem so much of themselves, as if they were gods: Isaiah therefore wisely separates man from God, as also the Holy Spirit does throughout the whole Scripture. For when men are considered in themselves, it better appears how frail their condition is, indeed how transitory, and inconstant. As soon therefore as men shall once begin to attribute to themselves but the least strength whatever, then must their vanity be made known, and discovered to them, to the end they may acknowledge themselves to be nothing. By this only word all the glorious titles of free will and man's merits do fall to the ground, in which the Papists glory against the grace of God: and all that fond and foolish love, which profane men have of themselves, is also plucked away from them. Lastly we are all called home to God, the author of all good things: to the end we should not think anything excellent either in heaven or earth, out of him. For his praise is immediately eclipsed, if so be the whole world be not stripped of all wisdom, strength and justice; in a word, of all praise, that so it may be given to God alone.