Chapter 9

Verse 1. Yet the darkness shall not be according to the affliction that it had when at the first he touched lightly the land of Zebulun, and the land of Naphtali; nor afterward when he was more grievous by the way of the sea beyond Jordan in Galilee of the Gentiles.

He begins to comfort the afflicted with hope of a mitigation of the chastisements, lest they should be swallowed up with so great a heap of calamities. Many draw these words to a clean contrary sense, saying, that it is a threatening which presages a more heavy affliction to the Jews, than that with which they were chastised by Tiglath-pileser, or by Shalmaneser. The first did them much evil, and the second more than the former: for he carried the ten tribes away captive, and abolished the name of Israel. Some think then that the Prophet in this place foretells of a more heavy calamity than ever they yet tasted of, which being compared to the two former, should much surpass them. Although I am not minded to reject this exposition because it is something probable; yet notwithstanding I am of a contrary opinion, albeit this first has the fairer show: the Prophet meant to take all pleasures from the hypocrites, lest they should imagine that this destruction which was to overflow all, should be like some little spoil which might pass away by and by as the former afflictions had done; and so shall we take the particle Ci in his proper signification. But I think the natural sense of the place will agree better if we say, that it is a consolation, wherein the Prophet begins to moderate that which he had formerly spoken of these horrible darkness, and drivings forward: and in mitigating the bitterness of these chastisements, he comforts and draws them to hope that God will show them mercy; as if he should say, And yet, even in this cruel destruction which the Jews shall undergo, the darkness shall not be such as it was when the land of Israel was first afflicted by Tiglath-pileser, and then a little more severely by Shalmaneser: for the faithful might have grown out of heart in such distresses, if they had not had some consolations to have cheered and comforted them. The Prophet then speaks to them, to the end they should not think themselves undone, and declares to them that the rods with which God meant to beat them should be more easy than the first. We shall easily discern hereafter by the context how proper and natural this exposition is. (2 Kings 15:29; 17:6)

But why does the Prophet say that this destruction which will lay all things waste shall yet notwithstanding be more gentle and supportable? For Jerusalem should be razed, the Temple broken down, the Sacrifices abolished, which notwithstanding in former wars remained wholly untouched? This then should seem the cruelest, and the others but light in comparison. Answer: We must observe that there is a certain promise added to this, which was not to the others; now it is by this promise only that temptations may be overcome, and the judgments made more light: this (I say) is the only remedy which sweetens our evils, so that those who are destitute of it must needs fall into despair. If the Lord confirms us by this means, giving us hope of his help, there is not the greatest affliction which we shall not esteem very light. This may be illustrated by a simile: It may fall out that a man shall drown himself in a little river, if he fall into it with his head downward; which notwithstanding in the midst of the sea he might have been saved, if he had had some plank or board which might have brought him to the shore. So also the little calamities will overwhelm us if we be destitute of the grace of God; whereas being grounded upon the word of God, we can escape and come forth out of an extreme ruin safe and sound.

As touching the words, some take Muaph for an adjective, as if the Prophet should say, It shall not be darkened: but the relative of the feminine gender which follows a little after, hinders from referring this to men. The opinion of those who say it is a noun substantive is better, and therefore I have thought good to translate word for word: There shall be no darkness in Judea according to the time, etc. Whereas some expound the verb Hekal, as if the earth had been oppressed and burdened with people led into captivity; this is utterly wide from the Prophet's meaning, neither does it agree to the scope of the text: for it is said, by and by after, that the neighboring region was burdened with a second war: no doubt then but this verb answers to the former, Harishon. Because then that Tiglath-pileser assailed but a little portion of the kingdom, it is said that the war which he made is but light in comparison of that of Shalmaneser. He also says by the way of the sea, because Galilee was near the river of the Mediterranean sea, on the other side it was environed with the flood Jordan. It is called Galilee of the Gentiles, not only because it was neighbor to Tyre and Sidon, but also in regard many nations were mingled there among the Jews; for after David gave this country to king Hiram, it could never be so quiet but the Gentiles would always occupy some part of it. (1 Kings 9:12)

Verse 2. The people that walked in darkness have seen a great light: they that dwelled in the land of the shadow of death, upon them has the light shined.

He speaks of things to come, and yet nevertheless uses the time present, that in this destruction of the city, and in the captivity and ruin thereof, the people might behold the light of God. The sum is then, that even in the midst of darkness, indeed of death itself, they were nevertheless to hope, seeing God is able sufficiently to give life to his people when they shall be thought as good as dead. It seems that Saint Matthew in alleging this place turns it to another purpose: for he says this prophecy was fulfilled when Jesus Christ preached by the sea side (Matthew 4:15). But if we rightly consider the similitude, Saint Matthew has justly applied this place to Christ, and has observed the true sense. Although it seems our expositors cannot tell how to make it hang together: for whereas they simply affirm, that this appertains to the kingdom of Christ, they yield no sufficient reason of it, neither do they show how this agrees to this place. If we will have the true sense then, we must call to mind what has been said before, namely, that the Prophet in speaking of the return of this people from the captivity of Babylon, presented not one age or season before his view, but comprehended all others, even to the coming of Christ, who brought a full and perfect liberty with him to his people. For the deliverance from Babylon was as an entrance and beginning of the restoration of the Church, not to establish it for some few years, but till such time as the Messiah should come, who brought salvation, not to men's bodies only, but also to their souls. We shall find this manner of speech to be very familiar with Isaiah, after we have proceeded further, and shall be a little better exercised in reading of his prophecy.

The Prophet then having spoken of the captivity of Babylon, which showed a very great calamity to come, declares that it shall yet be more light than that which Israel had sustained at the first, because the Lord had moderated and limited a certain end to this calamity, to wit, the space of 70 years, which being past, the light of the Lord should shine again on them. By this hope of deliverance then he cheers up the hearts of such as were cast down with fear, to the end they should not be discouraged. And thus he has put a difference between the Jews and the Israelites, who had not any certain hope of so near a deliverance. For however the Prophets had given a certain taste of the mercy of God to a small number of the faithful among the people of Israel, yet nevertheless because the deliverance of this people was as an overplus, and depended upon the deliverance of Judah, the Prophet justly affirms that a new light is offered, inasmuch as God has determined to redeem his people. Saint Matthew also rightly spreads the beams of this light over Galilee, and the land of Zebulun.

Darkness and the shadow of death.] Here he compares their exile in Babylon to darkness and death, because those which were detained therein were poor and miserable, and were altogether like dead men: as also Ezekiel out of their mouth declares, namely, that the dead should rise out of their graves (Ezekiel 37:11-12). Their condition then was such, as if no brightness or sparkle of light had shined upon them. Yet nevertheless he shows that this shall be no hindrance at all, that they should enjoy the light, and recover their first liberty again: which liberty he stretches not to a little space, but even to Christ's time, as has been already said.

And hence we observe how the Apostles were wont to allege the testimonies of the Prophets, and to show the end and true use of them. As Saint Paul alleges the testimony of Hosea, I will call them my people which were not my people (Romans 9:26; Hosea 1:10). Where he appropriates this to the calling of the Gentiles, although it is properly spoken of the Jews: and shows that it was fulfilled when the Lord did incorporate the Gentiles into his Church. Thus when this people were in this banishment and enclosed therein as in a sepulcher, they differed nothing from the heathen. And in regard they were in one and the same condition, it is good reason that this testimony should appertain to the Gentiles as well as to the Jews. Neither must it be referred to an external misery only, but to the shadow of eternal death, until Christ shine upon us by the doctrine of his word, which is the cause why Paul says, Awake you that sleep and stand up from the dead, and Christ shall give you light (Ephesians 5:14). If then we extend the beginning of the deliverance from the return out of Babylon until the coming of Christ, from whom proceeds all bounty and liberty of good things, we shall have the true sense of this place, which otherwise has not been expounded clearly enough by the expositors.

Verse 3. You have multiplied the nation and increased their joy: they have rejoiced before you according to the joy in harvest, and as men rejoice when they divide a spoil.

This place is somewhat obscure, as well in regard of itself, as also because of the diversities of interpretations: for it seems absurd to say that the joy was not increased, seeing he by and by adds, They rejoiced. For this cause the Jews say that the particle Lo is not negative here, as if one letter were put in stead of another, to wit Aleph for Vau: as also that this is found in the scripture, albeit very seldom: and this they publish, because they cannot make the text hang together as they would. Some refer this to Sennacherib, because his so great an army brought him no matter of joy, but rather of sorrow. Others not amiss expound it of the Church: but they give no reason for it, for they think the Prophet speaks this because the faithful are subject to many miseries and troubles throughout their whole life. Others draw out a sense further from the purpose, to wit, that the gentiles which should increase the Church, should not bring any joy to the Jews, nor to the ancient Synagogue. But I cannot approve any one of these interpretations. And therefore I expound it thus: that even as in the beginning of the chapter the Prophet said, the benefit of this redemption should be greater than all the rest, although it seemed not so in regard of the small number of those which should return home into their country: so now also he repeats the same comparison again: or at the least, another every way like to it: namely, that the grace of God should shine much more than it did when he multiplied the people. For if we compare the estate of the kingdom of Judah, before the captivity of Babylon, with that which followed after the return; we shall well perceive that it gained at that time more than it lost before.

There returned but a small handful of people indeed, in comparison of the great multitude which had been led captive there. Moreover, they inhabited not freely in their own country, but by way of loan: and they were to pay tribute to the Persians, so as they held not any appearance in a manner of their first dignity. Who would not then have preferred the flourishing estate which was in the house of David before this? Yet notwithstanding the Prophet affirms, that this last estate, however it appeared much less, and more miserable, is yet nevertheless to be preferred before the first flourishing estate and glory of it. He shows also that there shall be greater joy then, than when there was abundance of all sorts of riches and good things: which Haggai likewise witnessed, to wit, that the beauty of the last Temple should be greater than the first; although to outward view it should seem far otherwise. It is as much then as if Isaiah should have said, There was never greater joy, no not when the multitude of people was much more: for however we be few, and a small number, yet notwithstanding you have so revived us by the light with which you have shined to us, that there was no joy in the former state comparable to this. For this deliverance was as an entrance of the true and perfect salvation, which was at the last brought and offered by Christ.

Before you.] His meaning is, that the joy shall not be light nor momentary. For men often rejoice; but it is with a vain and a false joy which brings nothing in the end but sorrow and tears. Now he declares that the root of this joy shall be so steadfast, as it shall never perish nor be moved. And related to this is the particle 'before you,' because there is nothing that gladdens the hearts of the faithful more, than when God causes the light of his countenance sweetly to shine upon them. They are not carried here and there with a frantic and blind joy, after the manner of the children of this world, but their full and perfect joy is to repose themselves in the loving favor of God. It may be also that the Prophet alludes to that sentence which is so often found in the books of Moses: You shall rejoice before the Lord your God (Deuteronomy 12:12). For although he there speaks of the Tabernacle, yet may this manner of speech be fitly applied to the present purpose, namely, that the joy of the godly shall not be profane, but shall arise from hence that they know God, and by faith behold him to be the author of their salvation.

Others expound it somewhat more strictly, as if the faithful should rejoice before God in their consciences, because in the world they find nothing but sorrow and continual cause of grief. Now although this be true, yet notwithstanding we may gather a less constrained sense from the circumstance of the place, to wit, that the faithful which should be miraculously delivered, should rejoice with true gladness, because they were assured by this deliverance that God was their father, and therefore might boldly rejoice, as being forever exempt from all evil, when they shall be received into his protection. This sets forth a perpetual joy then, as I said previously.

The similitudes which he adds of the harvest, and spoils, whereby he amplifies the greatness of this joy, are clear enough of themselves. To conclude, it appears by this place, what profit Christ brings to us; to wit, a steadfast and perfect joy, which can by no means whatever, be plucked away from us; no, not although we be assailed with waves and storms, indeed and pressed with all manner of anguishes. For however we be weak and feeble, yet must we rejoice and be of good courage: for our joy consists not in multitude, neither in riches nor outward appearances; but in a spiritual felicity which we obtain by the preaching of the Gospel (John 16:20).

Verse 4. For the yoke of their burden, and the staff of their shoulder, and the rod of their oppression you have broken as in the day of Midian.

He shows the cause of this joy; to wit, that the faithful being delivered from a horrible and cruel tyranny, should esteem of this benefit even as much as if they had been drawn out of the jaws of death. Now to the end this favor might be the better illustrated, Isaiah sets forth the vile and insupportable slavery with which the Jews were oppressed: and to this belongs this heaping up of words, heavy yoke, rod of the shoulder, staff of the oppressor, or, exactor. For although we be over-tender and delicate when afflictions press us; yet notwithstanding as soon as the bitterness is past, we by and by forget them. To the end then that this redeemed people might keep the singular benefit of God in remembrance, and in a reverent regard, the Prophet would have them to consider how hard and lamentable this servitude was, wherein they groaned and bowed underneath heavy burdens, when as the staff never moved from off their shoulders, being pressed by a tyrant which insulted over them: for which cause they might well rejoice and be glad of their deliverance.

And he yet extols the excellency of this favor by another circumstance, in regard that God did openly display his arm and power in their deliverance, even as it were from heaven itself. And therefore he brings in an ancient and memorable example: that as God had in times past discomfited the host of the Midianites, by a wonderful and incredible means, without the strength and succor of men: so now also he would display even the very same power; to wit, that he will deliver his people from under that tyranny which shall oppress them, without the help of any man: even then, when none of the poor Jews shall dare to lift up their finger (as they say.) We must also observe, that God so succors his own, that sometimes he serves himself of ordinary means: but when he sees that these means will be hurtful to men, and hinder them from looking to the hand of their deliverer; he then works alone and by miracles, lest anything should overshadow or hinder men from the manifest beholding and knowledge of his power. Thus the arm of the Lord appeared from heaven in this victory of Gideon, where the enemies were cut off without any help of man's hand at all. For what had Gideon but a noise of broken pitchers, with which he should very hardly have scared a sort of poor mice: he had a little handful of men against a great host: and in place of all sorts of weapons, they had vain and ridiculous scarecrows.

For this cause he compares the future deliverance of the people to this other deliverance, and shows that the manifest power and virtue of God shall be known to all in this last, as well as in the victory of Gideon. Some expound this place simply of the Law; which may well be called a heavy yoke and a staff burdening the shoulder. But this exposition agrees not with the text; for so it might seem that the Prophet spoke from the purpose, which were as much as to offer violence (as it were) to this place. Let us hold the mean then of which I have spoken before; to wit, that God having brought his people out of Babylon, continued on this benefit still even to the coming of Christ. This is the sense then; You have taken off these burdens, under which your people was unjustly and cruelly oppressed.

Others apply this to the destruction of Jerusalem, which was under Vespasian. But they have no ground for it. Almost all the Jews refer this to Hezekiah, when the Lord delivered the city from the siege of Sennacherib, and did cut off his host. But this interpretation cannot agree, because Hezekiah reigned not tyrannically over the Jews. Moreover, the Lord delivered his people then out of the danger, and from the fear in which they were, and not out of any servitude. From where it appears, that the Prophet looked further off; and that our exposition is both true, and suits best with the text.

Vers. 5. Surely every battle of the warrior is with noise, and with tumbling of garments in blood: but this shall be with burning and devouring with fire.

Almost all the expositors agree in this, that Isaiah meant to oppose all other victories to that which God should give to his people. For other conquerors obtain victory in overthrowing their enemies: but here the Lord shall overcome by his immediate hand. He expounds this speech then, As in the day of Midian, more fully. The Lord says, he shall not use many men's help in this work: but shall win the victory from heaven. Now when God works thus himself alone, having rejected all impediments, we can clearly discern that he is the author of our life and salvation. Seeing also there is an opposition which shows the difference between the common manner of warfare, and the miracle of deliverance, the conjunction vau, which is in the midst of the verse, should be resolved into a particle adversative: as if he should say; Enemies are accustomed to be put to flight by a furious fight: but God will work otherwise; because he will cut off the enemies of his Church, as if he shot forth his lightning, and should send down fire from heaven upon them. We may well receive their opinion who expound it, With a breath; namely, that all warriors shall be astonished, and, In burning of fire. But the first sense agrees best, and is confirmed even by the Prophet's own words. It appears also that the Prophet speaks not here only of that deliverance which the people received under Cyrus, who gave them liberty to return into their country; but we must apply these things also to the kingdom of Christ.

Vers. 6. For to us a child is born, and to us a son is given, and the government is upon his shoulder: and he shall call his name Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of peace.

Isaiah shows now the final cause; therefore this deliverance was to be preferred before all other benefits of God; because he will not only bring his people out of captivity, but will also establish Christ in his royal throne; under whose kingdom there shall be seen a sovereign and an eternal felicity. And thus he shows that this deliverance shall be no temporary or perishable benefit, seeing he comprehends the whole time wherein the Church should be preserved until the coming of Christ. Neither is it any marvel if the Prophet passes forthwith from the return of the ancient people, to the full and whole restoration of the Church, which notwithstanding should not come to pass many ages after. For we have said previously in Chapter 7, verse 14, that all the promises of salvation are grounded upon the Mediator, for whose sake only God is merciful to us: and therefore the Prophets were often wont to propound this pledge and earnest penny, as often as they would encourage the faithful, and raise them up to a comfortable expectation of deliverance. And thus it came to pass, that the return from the captivity of Babylon, was a beginning of that restoration of the Church, which in conclusion happened in the perfection thereof; to wit, when Christ appeared: in regard whereof, there is no absurdity in this so continual a progress of time. And therefore Isaiah teaches, that they were not to stay their minds in the beholding of the present benefit, but to consider the end; and to that to refer all these things: as if they should have said; Our happiness consists in our deliverance from death; not to lead our lives only in the land of Canaan; but rather that we should aspire to the kingdom of heaven.

This place admonishes us, that we should not swallow up the benefits which we receive from God, so as we should forthwith put them to forgetfulness; but ought rather to lift up our minds to Christ: for otherwise it will be but a flashing and vain joy; because such benefits will not make us taste the sweetness of the love which God our Father bears us, unless his free election ratified in Jesus Christ goes before. Lastly, the Prophet would not have this people to rest in the pleasure of that one outward and transitory deliverance, which they obtained; but that they should consider the end thereof; to wit, the preservation of the Church until such time as Christ the only Savior and redeemer should appear. For he it is who ought to be the matter and end of all our joy.

A child is born to us.] The Jews do impudently wrest this place: for they expound it of Hezekiah; who was born notwithstanding before this prophecy was published. But he here speaks as of a new and rare matter; indeed, which more is, it is a promise to confirm the faithful in the hope of a thing to come; from where we may truly gather, that such a child is here spoken of as should be born afterward. He is also called the Son of God. I deny not but the name of Son stretches very far in the Hebrew tongue, but it is when some other word is joined therewith. Every man is the son of his Father: those who have attained to the age of a hundred years, are called Sons of a hundred years: the wicked are called Sons of iniquity: those which are blessed, Sons of blessing. Previously in Chapter 5, verse 1, Isaiah called the fruitful hill, the Son of the Olive. But this word Son by itself, can be understood of none but of the Son of God. And here it is attributed to Christ by way of excellence, to the end we might know that by this mark he is separated from all other men. Neither is there any doubt but the Prophet had respect to that famous prophecy which was so often in the mouths of all; I will be his Father, and he shall be my Son (Psalm 86:27) as it is said in the second Psalm, You are my Son, this day have I begotten you. For had it not been a thing commonly known, that the Messiah should be the son of God, the Prophet had inaptly and to little or no purpose mentioned the name of Son barely and simply. This title therefore depends upon the prophecy before going: from where the Apostle concludes, that Christ is more excellent than all the Angels, and is exalted far above them (Hebrews 1:5).

Moreover, although Christ should be contemptible in the person of a little child, yet notwithstanding his dignity is adorned with the title of Son. I confess indeed that he might also have been called the Son of David: but it is better referred to God. Now the other titles following (we know) do in no sort belong to Hezekiah. And I will hereafter refute at large the cavils wherewith the Jews arm themselves to corrupt this place. Let them bark as long as they will, yet is the thing clear and most apparent to all such as will judge thereof peaceably, and with sound judgment. There is also great weight in this which he adds, that this son is given to the people: to the end the Jews might know their salvation, and also the salvation of the whole Church was enclosed in the person of Christ. And this gift is one of the principal articles of our faith, for the birth of Jesus Christ should little avail us unless he were given to us. Now in the verses following, Isaiah shows what this child, and his condition shall be.

His government is laid upon his shoulders.] It is utterly frivolous to think (as many do) that the Prophet alludes to the Cross of Christ. He bore his Cross upon his shoulders, and thereon triumphed gloriously over the prince of the world. But seeing it is here said, That the government is laid upon his shoulders, in the same sense as it is said, that the key of the house of David is laid upon the shoulders of Eliakim, as we shall see in Chapter 22, we have no need to coin new inventions without a foundation. Methinks here is rather a close opposition between the government which the redeemer should bear upon his shoulders, and the yoke which was mentioned before, verse 4, wherewith the tyrants oppressed the poor captives. This exposition agrees well, and is not subject to any cavil whatever. The Prophet shows then that the Messiah shall in nothing resemble those foolish kings who give themselves to lasciviousness, never taking thought for the discharge of their duties, for he shall be strong and mighty to undergo the burden imposed upon him. Thus he extols the majesty and excellence of Christ, because he shall obtain honor and authority by his own power, and shall not execute his office with his finger ends only, but with his whole strength.

His name shall be.] Although the verb be of the active signification, yet notwithstanding because it is taken indefinitely, I have been bold to render it in the neuter gender: for it is as much as if the Prophet should have said in the plural number, They shall call. This manner of speech is in use among us Frenchmen, saying, They shall call. For whereas the Jews refer this to God, and read it thus, Wonderful, Counselor, The mighty God, The eternal father, and Prince of peace, shall give him his name; we see easily that they do this of set purpose, and with an affectation of darkening the glory of Christ: for were they not so obstinate as to desire to spoil him of his Deity, the text would run exceeding well as our men have turned it. Besides, what need was there to adorn God with these epithets, if the Prophet had only meant to say that he should give the name to Messiah? For the epithets which are wont to be given to God are either perpetual, or applied to the matter which shall be handled, which we see is not so in this place. Furthermore, it were a perverting of order, to put the name of God in the midst of diverse epithets, but it should rather be put before the verb Shall call, to wit, The mighty God shall call, etc. Moreover, I see not how the name of Counselor, can simply agree to God: for it must be referred to those which are assistants or counselors to kings, or some others. If any caviler will yet rest himself too obstinately in this wrangling of the Rabbis, he shall do nothing else but manifest his impudence. Let us follow that which is plain and clear.

Wonderful.] We must note, that these titles be no vain things, but fittingly applied to the present occasion: for the Prophet teaches what a one Christ shall show himself to be towards the faithful. Now he disputes not of his incomprehensible essence, but extols his virtues, whereof we shall have experience by faith. Which we ought so much the more to keep in mind, because men for the most part content themselves with the bare name of Christ, without consideration of his virtue and efficacy; the which indeed we ought evermore chiefly and principally to weigh and consider. In the first epithet he prepares the minds of the faithful to the consideration of a very rare thing, to wit, that they should expect some more excellent and greater matter from Christ, than that which we see in the course of God's ordinary works. As if he should say, There are inestimable treasures, and wonderful things hidden in Christ. And the very truth is, that his redemption far surpasses the work of the creation of heaven and earth. So then the sum is, that the grace which God has manifested in Christ is more excellent than all other miracles.

The second epithet signifies, that the redeemer shall come adorned and decked with all wisdom. But here we must call that to mind which I have touched before, namely, that the Prophet disputes not in this place of the hidden and secret essence of Christ, but of that virtue which he manifested towards us. He calls him not Counselor then because he knows and understands all his Father's secrets, but rather in regard he issued out of his Father's bosom, and therefore performed all the parts of the office of a sovereign and perfect Teacher: so as it is not lawful for us now to be wise further than his Gospel; to the praise whereof also this appertains, for therein the wisdom of God is fully contained, as Saint Paul also often shows; and therein also Jesus Christ manifests and declares whatever is necessary for our salvation; and that so familiarly, that he speaks no more to his disciples as to servants, but as to friends (John 15:14-15).

The mighty God.] El is one of the names of God, which notwithstanding is derived from might or power, so as sometimes it is added in place of an epithet. But here we may perceive it is a proper name, because Isaiah contents not himself therewith, but has added the epithet Gibbor, which signifies strong. And truly if Christ were not God, it were ill done to rejoice in him; for it is written, Cursed is he that trusts in man (Jeremiah 17:5). The majesty of God then must of necessity shine in him; that in him we may place our confidence, because we can not rest upon any creature without high sacrilege. He is called the Mighty God then, for the same reason that he was previously called Immanuel (Chapter 7:14). For if in Christ we only find flesh, and the nature of man, our rejoicing should be frivolous and perverse, and the stay of our hope should be grounded amiss, and without any steadfastness. But if so be he show himself to be a God to us; yea a mighty God, then may we boldly and securely repose our confidence in him. There is also very great reason why the Prophet calls him the Mighty and Strong: for we have to fight against the devil, death, and sin; enemies that are far too mighty and strong for us to deal with, who would quickly master us, if we were not clothed with the invincible strength of Christ. By this epithet then we are taught that Christ is strong enough to uphold our salvation, to the end we should desire none but him: for he is God, and will show himself strong for us. This application is the key of this place, and of others like to it; to wit, that we distinguish between the incomprehensible essence of Christ, and that power by which he manifests himself to us.

Eternal Father.] The Greek Translator has added, To come: and in my judgment has rightly expounded it; for it sets forth the eternity: unless we had rather say, that a perpetual and continual order of times and seasons should agree better, lest the heavenly life, which is yet hidden from us, should needlessly be restrained to this place. It is true that the Prophet also comprehends that; yes, and admonishes us that Christ shall come to make his elect immortal: but because the faithful being yet in this world, must pass from death to life, this time to come, is referred to the eternal estate of the Church. The name Father, is taken for author; because Christ maintains his Church in all ages, and gives immortality as to the whole body thereof in general, so to every member in particular. From where we learn, how frail and brittle we are, being out of him. For be it that we live very long, according to the manner of men, what shall become of this old age at the last? Let us therefore lift up our minds to that eternal and blessed life, which we possess by faith and hope, although we see it not visibly with our bodily eyes.

The Prince of peace.] Behold the last epithet; whereby the Prophet declares, that Christ shall bring full and perfect felicity with him at his coming; or rather a quiet and blessed security. For the word peace signifies as much oftentimes among the Hebrews, as prosperity, in regard that among all blessings, none are found better or more desirable than peace. The sum is, that all those who will subject themselves under the government of Christ, shall lead a quiet and a happy life under his obedience. From where it follows, that where this King reigns not, men's lives are most miserable and full of troubles. But with this we must observe, that the nature of this peace, and of this kingdom are both alike. For it has its principal seat in the consciences of men: otherwise it must needs be that we should be always in conflicts, and exercised through continual assaults. And therefore Isaiah does not promise an external peace only, but such a peace whereby we may enter again into favor with God, from whom we were utterly estranged and enemies before. Being justified by faith, we have peace with God, says Paul (Romans 5:1). Now after Christ has quieted our consciences, this very peace shall have the chief place in our hearts, so as we shall carry ourselves patiently under all afflictions: and besides, from this fountain we shall see outward prosperity to stream down to us, which is nothing else but an effect of the blessing of God.

Now to the end we may apply this doctrine to our use; as often as we are vexed with any diffidence, and that all means do fail us, indeed when all things seem in a confusion before us, let us remember that Christ is called wonderful; because he has incredible means in his hands to aid his withal, and is able by his power to surmount far above all that we can imagine. And when we shall be destitute of counsel, let us remember that he is that Counselor. And if our power and strength do fail us, yet let us remember that he is the mighty God. And when we shall see new fears ever and again to terrify us, and that many deaths do environ us on all sides, let us rest and rely on his eternity; of which he is not called the Father for nothing. And let us learn to sweeten all the miseries of this world even by this remedy. And if it fall out that we be tossed up and down with diverse tempests, and that Satan labors to disquiet our consciences, let us remember that Christ is the Prince of peace, who can easily quiet all our troubles. And thus these epithets shall confirm us more and more in the faith of Christ, and shall fortify us against Satan and hell itself.

Verse 7. The increase of his government and peace shall have no end: he shall sit on the throne of David, and on his kingdom, to order it and to establish it with judgment and with justice, from now on even for ever: the zeal of the Lord of hosts will perform this.

He here begins to expound and confirm that which he had said before, where he called Christ the Prince of peace; to wit, that his government must endure for ever, and that there shall be no end of his dominion, nor of his peace; which also was repeated by Daniel (Daniel 7:27). The Angel Gabriel in like manner had respect to this when he brought the message to the Virgin; or rather he expounded this place, because it can be understood of none but of Christ. He shall reign, says he, over the house of Jacob for ever, and of his kingdom there shall be no end (Luke 1:33). Now we see by experience, that the greatest dominions in the world, do quickly fall to the ground through sudden mutations, no less than if they were built upon ice. We may also know both by histories and examples of things which fall out every day, how variable and unstable earthly kingdoms are. There is none but this government only then, which is immutable and eternal.

Now this spreading and perpetuity of which Isaiah here speaks, contains two members: for it refers itself as well to the time, as to the state thereof. Now although the state of Christ's kingdom be such, as it seems ever and again likely to perish: yet notwithstanding God contents not himself only to defend and keep it, but does also enlarge the bounds thereof far and wide; and then upholds it, and causes it to stand fast for ever and ever. Which we are diligently to note, to the end the continual assaults with which the Church is assailed, do not shake our faith; because we are here assured, that amid these furious threats, indeed amid the very swords of the enemies, the kingdom of Christ shall stand steadfast by the invincible power of God: so as in despite of the whole world, it shall flourish for ever. Indeed we must not judge of the steadfastness thereof by the appearance of worldly things, but by the promise; which makes us certain of the eternity and continual increasings of this kingdom.

The eternity of peace is added to the government, and not without cause, seeing the one cannot be separated from the other: add also that it should be impossible for Christ to be a King, but by means thereof he must hold his subjects in a happy and quiet peace under him, and also enrich them with all manner of blessings. But in regard they are subject daily to infinite sorts of troubles, bearing many hard brunts, indeed trembling and pressed with fears and perplexities; therefore they ought to apprehend this peace of Christ; which has the chief seat in the heart: to the end they may continue safe and sound, indeed and may stand fast in the midst of the shakings of this whole world.

Whereas the letter mem, placed in the word Lemarbeh, is close, contrary to the common [reconstructed: manner] of the writing of the Hebrews; some think it signifies the bondage in which the Jews should be till the coming of Christ. Others think that by this sign, this people were excluded out of the fellowship of the kingdom, because of their disloyalty: and for my own part I reject none of these expositions. But yet can we scarcely affirm that the Prophet wrote thus; notwithstanding because it has been given us from hand to hand, and that the Rabbis are such diligent observers even of the least prick or point, we cannot think that this was done unadvisedly.

If we grant that the Prophet wrote thus of set purpose, methinks it is an advertisement very profitable to the faithful, lest they should imagine that the kingdom of Christ was to flourish in outward pomp; also lest hereupon they should forge any carnal triumphs through a vain hope; but might rather be assured only amidst so many afflictions, that the kingdom of Christ should grow, no man perceiving how; because they had a promise thereof made to them.

Upon the throne of David.] Because the Lord had promised David that the redeemer should be born of his seed, and that the kingdom of David was nothing but a little shadow of a more perfect and happy estate which God had determined to establish by the hand of his Son, the Prophets are accustomed to call Christ the Son of David; to the end they might bring the people back to the remembrance of this so memorable a miracle. For however the name of so holy and renowned a King was for just cause precious and honorable; yet notwithstanding the faithful much more esteemed the promise touching the restoring of salvation which was promised to David; indeed and the very remembrance of this prophecy was famous among all; so as there was none, no not the simplest which did not reverence it, being assuredly persuaded of the truth of it. I will not heap up together all the testimonies wherein the Prophets promise the afflicted that they shall be restored in the person of David, or of his Son. For they sometimes say, that David should be King, who yet notwithstanding was dead long time before. So Isaiah in this place shows that he propounds nothing of his own head, but only refreshes their memories with the consideration of that which God had in times past promised touching the eternity of this kingdom. By the way then, he touched that which Amos had handled more fully; to wit, that the throne of Christ which had been overthrown for a time, should be set up again (Amos 9:11).

Isaiah also describes the estate of this kingdom, but it is under a similitude taken from earthly kingdoms. For he says; that Christ shall be a King, who shall order and establish his kingdom by judgment and by justice. These indeed are the two means whereby worldly governments do flourish and stand steadfast; which on the contrary do by and by fall to ruin, when they are governed by violence and tyranny. Therefore in regard that justice is an excellent defense and fortress of kingdoms and governments, and that the felicity of the whole people depends thereupon; the Prophet by this particular teaches, that the kingdom of Christ shall be an example and pattern of an excellent government.

But this judgment and justice of which he here speaks, appertains not to outward policy; because we must hold the proportion which is between the kingdom of Christ and the conditions of it. Now it being spiritual, it is established by the power of the Holy Spirit. Lastly, all this ought to be referred to the inward man; to wit, when we are regenerate of God to be made truly righteous. The outward justice indeed follows forthwith: but it is necessary that this renewal of the spirit and heart do go before. We are none of Christ's then unless we be given to uprightness and equity, bearing that righteousness in our hearts, which he has engraved and fixed there, by his Holy Spirit.

Where it is added, from hence forth, it seems it should rather be referred to the perpetuity of justice and doctrine, than to the eternity of the kingdom; to the end we should not think his laws resemble those of Kings and Princes, which continue in comparison but three days, or a very small time, and are sometimes renewed, that a little while after they should come to nothing; but that we might know how the virtue and power thereof endures forever. For they are established as Zachariah says (in his song) that we might serve God in holiness and righteousness before him all the days of our life (Luke 1:75; Romans 6:9). For as Christ's kingdom is perpetual, because himself dies not; so also justice and judgment endures forever, and cannot be changed by any time.

The zeal of the Lord.] By zeal, I understand a burning affection and care which God will manifest in the conservation of his Church, by removing all difficulties and impediments which otherwise might hinder the deliverance of it. For even as when we undertake some difficult and hard matter, our affection, vehemence, and ardent desire surmounts all the hindrances which lie in our way to break off or let our endeavors: so Isaiah shows that God will be inflamed with a rare and singular desire to save his Church, that if the faithful in their understandings cannot comprehend the promise which he previously made them, yet they should not cease therefore to be of good comfort, because the way and course which God holds, is wonderful and incomprehensible. Lastly, he signifies that the Lord will not come with a light and slow arm to deliver his Church, for he will always be inflamed with an inestimable love which he bears to his faithful ones, and with the care of their salvation.

Vers. 8. The Lord has sent a word into Jacob, and it has lighted upon Israel.

Here follows a new prophecy. And as I think, this Sermon is divided from the former, because the Prophet speaks now of the future estate of the kingdom of Israel, which was then adversary to the Jews. Now we know that the Jews were terrified with the forces and power of this kingdom, and not without cause: especially when the Israelites made a league with the Syrians, because the Jews were too weak to resist their power. Therefore for the comfort of the faithful, he shows what the estate of the kingdom of Israel shall be. He takes Jacob and Israel for one and the same: but this variety has his elegance; when he shows that the wicked shall gain nothing by their devices, in seeking to wind themselves out of God's judgments, and to blot out the remembrance thereof. He alludes to the speech of those, who think to escape by scoffs and taunts, turning whatever the Prophets do threaten, to sport and matter of merriment: as if some wise man would strive to beat back a tempest, by blowing against it with his mouth. It is a yielding of the thing to them then by way of derision; as if he should say, You are of opinion that God will bring every thing to pass which he has threatened, upon others: but all the menaces which he pronounces against Jacob, shall also fall upon Israel.

The verb "To send" is taken to mean "to appoint, or ordain." The particle Beth signifies "into Jacob himself." For the word of God must abide and rest there; because it cannot be that the same should vanish away without its fruit. So then he teaches in this place, which he will repeat hereafter in other terms, "My word shall not return to me in vain" (Isaiah 55:11); because whatever he has once decreed is never published but it fructifies. For by the word "to fall," he shows the certain effect and event of the thing: as if he should say, I imagine not, neither do I foretell these things out of my own brain; but it is God who has spoken, who can neither change, nor be deceived.

Verse 9. And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and presumption of their heart.

By the word "people," I understand not the Jews, but rather the Israelites: as also that therewith the Prophet looses this knot, by naming Ephraim expressly. He adds Samaria to it, which was the capital city of this people, or of the ten tribes; because the strong and best-furnished cities, which think themselves out of all danger, are for the most part much more proud than others. For they think by agreeing with the enemy, to be always able to escape out of danger, although all the rest of the country villages be destroyed. And therefore Isaiah threatens, that it also shall be enwrapped in the very same destruction with others. He says also, that all shall feel, that the prophecies which have come out of the mouth of God shall not be pronounced in vain. And by the word "To know," which is to be referred to experience itself, he privately taxes their unbelief; as if he should say, Because I speak but to deaf ears, and to such as make no account of my admonitions, experience shall make you wise; but yet too late.

Which say.] Here the Prophet inveighs against the obstinacy and rebellion of this people; who having been chastised many times with the rods of God, and that very sharply, were yet notwithstanding so far off from repentance, that they hardened their hearts more and more, as if they had been made fat with blows. Truly those who mock thus proudly at the Lord, cannot be brought within compass, till they be wholly overwhelmed. Now such a conspiracy does manifestly provoke God to anger, and that of set purpose. This is the cause why the Prophet says, that this proceeds from pride and presumption: from where it follows, that it is just with God to apply to hard and knotty wood, hatchets harder than it.

Verse 10. The bricks are fallen, but we will build it with hewn stones: the wild fig trees are cut down, but we will change them into cedars.

These were the words of the rebellious, and despisers of the calamity which had befallen them, as though it had been for their profit; because they take occasion thereby to deck their houses and fields the more richly. We will build more stately ones (say they). The houses of brick are fallen, that we may dwell in excellent palaces. The trees are cut down; but we will plant them with more fruitful ones. This vice has not reigned in one age alone; for we see the like obstinacy even now in the world. With how many calamities has Europe been afflicted within these four hundred years? With how many scourges has it been called to repentance? And yet notwithstanding we perceive not that any one of them has done it any good: but excess on the contrary increases day by day, the voluptuous inflame themselves, men persevere in their vices and wickedness with greater boldness than ever before. In a word, it seems that afflictions are even provocations to pride and excess: what must we look for then, but to be broken with harder blows than any of the former?

Verse 11. Nevertheless, the Lord will raise up the adversaries of Resin against him, and join his enemies together.

Because the Israelites were puffed up with the confederacy which they had with Syria, and thought that all things should fall out according to their wish, Isaiah threatens a sudden change which should cut off all their hope, and should wholly overthrow all their plots. For the Assyrians rose up soon after, and made war with the Syrians. And Rezin being slain, the estate of that kingdom was wholly overthrown. He amplifies the matter when he adds, "he will gather together." For his meaning is, that the Lord will assemble and mingle diverse enemies together, whom he will send to destroy the king of Syria; as indeed the army of that great monarch of the Assyrians was composed of diverse nations.

Verse 12. Aram before, and the Philistines behind, and they shall devour Israel with open mouth: yet for all this his wrath is not turned away, but his hand is stretched out still.

The Prophet shows what this change shall be, and what shall come to pass after the death of Rezin, who banded himself with Israel against Judah: to wit, that whereas the Syrians were friends to the Israelites before, they should soon after the death of their king, become their enemies, and make war upon them, which also came to pass (2 Kings 16:9). And this is his meaning when he says that Syria shall be before. For the exposition of those who by Syria understand them of the East; and by the Philistines them of the West, is not agreeable. The plainest sense is, that the enemies shall environ and assail them on all sides, because those whom they thought to enjoy as faithful friends, should rise up round about them to overthrow them. Where he says "before, and behind," it answers to the common manner of speech, so as we need not seek a new or strange exposition. Let us learn by this example what it is to put confidence in the power of men, and in confederacies with princes, and especially when we grow secure, being snared with unlawful bonds: for when the Lord will, those who before were on our side, in an instant shall band themselves together for our destruction: and the remedies which we shall take to be profitable, shall be hurtful to us, and shall compass us round before, and behind (2 Kings 17:3). We must also observe, that God manifests not his plagues all at once, but when we rush against him obstinately, and provoke him more and more, then he augments and redoubles also his blows, and sends new chastisements, to the end he may tame and break our rebellion and stubbornness. "With all the mouth" signifies the same which we have in our common phrase of speech, "With full mouth," as if he should say, Israel shall be exposed as an open prey to his enemies, so as he shall be devoured with open mouth, as of the Syrians; so of the Philistines.

Yet for all this.] This is a harder sentence than all the rest, and ought to have terrified the unbelievers more than anything whatever. For although they have suffered many punishments, yet are they not at an end: he has still new rods ready prepared again for them, because by going on in their rebellion they draw the wrath of God more and more down upon them. For men take occasion to become utterly obstinate and to overflow in all evil while they suffer but some light punishment, thinking they shall suffer no more, and so become the more stiff-necked. They also persuade themselves they shall be delivered from the judgment of God, imagining that all his rods are spent or worn, so as they give themselves the bridle, and shake off the yoke, as if they were wholly escaped out of his hands. For this cause Isaiah threatens that the hand of the Lord is stretched forth still, that they should not suppose they were able to escape the same.

Now he rather uses accusation, than doctrine, although the threatenings tend also to this end that the doctrine may be the better understood. But because he had to deal with desperate people who had profited nothing at all for any blows they had received, therefore it is that he shows the end of their calamities is not yet accomplished: so that although God seemed to cease striking for a time, yet notwithstanding he had not spent all his scourges, but had his hand still stretched out to afflict them with a new plague.

Vers. 13. For the people turns not to him that smites them, neither do they seek the Lord of hosts.

They expound this as if the Prophet yielded a reason why God ceased not to strike them blow upon blow with new chastisements, to wit, because the people are so obstinate and stiff-necked, that they will not come to an acknowledgment of their faults, nor to amendment. For why should God give place to the obstinate, in whom he sees no repentance? So it might seem they were stronger than he. This is the cause then why he continues to smite them more sharply. And seeing Israel amended not for any correction whatever, his destruction was just: such was their extreme obstinacy, that not so much as any one of them were moved, or turned any bit, although they had been chastised and beaten so often. This form of chiding is terrible. For when the Lord not only admonishes us with words, but pricks us forward, and constrains us by his works, namely, by diverse chastisements, and yet we remain obstinate, not enduring that he should pluck us from our wicked delights: is it not a sign of a desperate malice; and can one think or speak of a thing more horrible? It is too much when men submit not themselves to his doctrine as soon as it is propounded to them: but the sin is yet greater when they are not moved by any reprehensions; but greatest of all is their sin when they harden themselves against the rods of God, indeed kick and wince, or by their brutishness inflame the wrath of their judge more and more against them: never calling themselves to account why they are smitten, nor what it is to which the Lord thereby calls them. When the remedies then profit nothing, what should we think, but that the malice of such is become incurable and past all hope of amendment?

Now this reprehension pertains not to the Israelites only, but to us also. For the Lord has already chastised all the world in such wise by diverse plagues and calamities, that there is almost no part thereof free. And yet notwithstanding it seems that all have obstinately conspired against God, in so much that albeit he does his utmost, yet they are always like themselves, never ceasing to go on still in their lewdness. The Lord then may justly take up this complaint against us. And the truth is, that he speaks now to us by his Prophet Isaiah: neither ought we to look for another Prophet which should threaten new chastisements, seeing our case differs in nothing from that of the Israelites, being guilty of the same iniquities with them.

When he says, that they have not sought the Lord, he therein expounds the first member of the verse; for God smites, to draw such to him as recoil back from him. And yet it seems notwithstanding that by this means he drives men far off from his presence: but because his property is to draw those out of their graves whom we think he has overwhelmed with his chastisements, he humbles poor sinners by fearing them only, to the end they should return to him. And truly the beginning of our conversion, indeed the only rule of good life is, to seek God. If we seek any other way, we go utterly awry. But let us now see what it is to seek God, or how we ought to do it. For hypocrites will always allege this for themselves, that they carefully humble themselves before the Lord to obtain remission of sins by prayer, fasting, tears, and other outward shows of sorrow. But God will be sought far otherwise, to wit, the sinner being humbled before him in good earnest, must willingly receive the yoke of obedience which before he had shaken off, and wholly employ himself in his service, whom he before despised.

Vers. 14. Therefore will the Lord cut off from Israel head and tail, branch, and rush in one day. 15. The ancient and the honorable man, he is the head: and the prophet that teaches lies, he is the tail.

His meaning is, that the vengeance of God shall be universal, and that it shall wrap all estates in it: for the whole people was corrupt, and the contagion thereof had so invaded the whole country, that there was nothing whole nor sound among them. Now then when impiety has thus gotten the swing, men begin to flatter themselves, and every one thinks to frame goodly excuses when they have many to bear them company; and imagine that they have sufficient reasons to defend themselves withal, when they make comparison of themselves with others. This is the cause then why he denounces this vengeance against all in general, because they were all alike infected with a common disease. By branch he understands the mighty and strong: by rush, or reed, the weakest; that is, the people of base estate, who in a manner had no wealth at all. He shows then, that the wrath of God is ready prepared, which shall spare neither weak nor strong, neither small nor great, because there was none which were pure and clean from the common contagion of filthiness.

But in the next verse he expounds that which he spoke allegorically of head and tail, plainly and without figure; and says, that the ancient and honorable who swayed the common affairs, and had the managing of the commonwealth, are the heads: to whom he joins the false prophet, which he comprehends under the word tail. Now he explains both the first part of the former verse, making no mention at all of branch and rush. But we may yield a good reason why he omitted this. For his meaning was to press them chiefly who sinned most, and thereby drew others to sin also by their example, because they were respected in regard of their estates. He brands the prophets with this name of tail, not that they were abjects and contemptible, as some think: but his meaning is to express the lowest part of the body. The magistrates and judges are in the head or highest rank, because they are promoted to the chief place: he puts the false prophets in the tail, because they abused the people by their cunning and hypocrisy: as if he compared the one to lions or bears, and the others to foxes. We are here admonished not to sleep in our vices, although iniquity reigns in all estates; indeed although there should not be a man left that were pure and upright. For by how much the more wickedness increases, so much the more will the wrath of God be kindled both against small and great. Which we ought to take good heed of in this deluge of all mischiefs which we see at this day; namely, lest when the wrath of God shall once begin to burn, that all things be not utterly consumed by it.

Verse 16. For the leaders of the people cause them to err: and they that are led by them are devoured.

Others translate, They which bless you, or speak blessedly: as if he should say, There is no greater pestilence among people than flatteries, which nourish all licentiousness of dissolutions. But yet I will follow that reading which I have approved of before; where we met with the very same word: (Chapter 3:12). Now his meaning is, that the governors and magistrates, whose office it was to lead and hold the people in good order, and in an honest course of life, gave liberty and license to all to do what they pleased, suffering them to follow vice and wickedness; and that in regard thereof, they were worthily esteemed seducers and corrupters: for the corruption flowed from them upon all the people, as from the head into the members. Magistrates and pastors are chosen to repress the dissolutions of people; to ordain that which is good and right; and especially to maintain the honor of God. If they despise these things, they are rather to be esteemed impostors than pastors, because they bring in horrible confusion. And when every one governs as he pleases without any order; what is to be expected but some woeful event? Whereas the people be so chastised for their offenses, we must not therefore say, that the governors should look for less punishment: for they made no account of the charge which was committed to them, and in so doing, were the cause of all those evils.

When he adds, that those which are led, are devoured: although by this particle his meaning is to say, that wicked princes, and those who rule as they please, cannot but bring all things to ruin: as also because the teachers deceive and abuse the people, instead of showing them the right way, because the people perish through their own default: yet notwithstanding he therewith shows, that neither the one nor the other is to be excused: as if the wicked governors should serve as a cover for their faults, as commonly men are wont to imagine. For if the blind lead the blind, as Jesus Christ says, they shall both fall into the ditch (Matthew 15:14). It being certain that there was none of them all who was not willingly misled. And therefore those only who took delight to be deceived, were devoured by the wicked and disloyal leaders.

Verse 17. Therefore shall the Lord have no pleasure in their young men, neither will he have compassion on their fatherless, and of their widows; for every one is a hypocrite, and wicked, and every mouth speaks folly: yet for all this his wrath is not turned away, but his hand is stretched out.

Here Isaiah shows more plainly how horrible this vengeance of God shall be against all estates. So far off is it that the guilty should save themselves, that even children, young men and widows, shall not escape; although they have been wont to spare such, and that in the cruelest wars. Which mercy, histories show has been practiced even by the very heathen at the sacking of cities. But the Lord shows here, that he will have neither respect to age nor sex. Although yet another sense will not be amiss; namely, that though the battles deprive many women of their husbands, and children of their fathers; yet that God will not cease for all that to chastise both widows, children, and fatherless. But because this sense concerns the principal point very little, I therefore stay not myself in it. Now to the end they should not accuse God of cruelty, he therewith shows good cause why he ought to be thus severe toward them; because they shall be found wicked; and therefore worthy to be equally cast headlong into destruction, and that by a most just sentence.

Hypocrites.] I mind not to differ from the common opinion touching this word, although Chanaph, signifies a wicked one, disloyal, and corrupt. For it seems he touches the chief spring and fountain of all evils; saying, that there was no spark of the true fear of God among them. He speaks not of some light dissimulation then, but of an inward contempt which benumbs men's consciences, so as they cannot be moved by any admonitions at all: as if he should say, They are wholly sunk deep in their rebellion. But inasmuch as iniquity draws the hands, feet, and other parts of the body with it, after it has once gotten possession of the understanding: therefore the prophet adds, that they are all wicked. In the third place he affirms they [reconstructed: overflowed] so far, as without blushing to boast of their sins. The word Nebalah, which some translate folly, has oftentimes a larger signification among the Hebrews: for it is taken for villainy, wickedness, and frenzy. The prophet therefore as I think, meant to say, that they are so given to iniquity, that there need no other witness to be taken against them, than their own tongues.

Yet for all this, etc.] He again repeats this sentence, which indeed ought often to be repeated, because it suffices not to be once instructed how grievous the judgments of God are against the ungodly, seeing we easily and quickly forget them; and from this it comes that we soon cast off all care and fear. And besides, a false opinion beguiles and blindfolds us, which is, that after God has chastised us only once, we think his power is spent. Therefore as often as God corrects us, it is good we hold to this principle, namely, that by the first, God threatens us with a greater calamity, unless we repent in time. And seeing the Lord reiterates this admonition so often, let us learn thereby to set it always before our eyes; to wit, that the wrath of God is not yet appeased, although it seems he has sharply corrected men's iniquities. What are we to judge then when he gives us but a fillip and away? As at this day indeed we have been afflicted; but what is it in regard of these extreme calamities with which this people were oppressed; and yet the Prophet threatens that the Lord prepares new rods for them? What will become of us then? Truly the Lord will do his office, and will always be like himself. If this terror does not awaken us, our blockishness is intolerable. I have translated the verb "to turn" in the time to come; to the end the sense might be the more clear: for although he speaks as of a thing past, yet notwithstanding he threatens a continual succession of punishments to the rebellious.

Verse 18. For wickedness burns as a fire; it devours the briars and the thorns, and will kindle in the thick places of the forest: and they shall mount up like the lifting up of smoke.

The Prophet taxes the wicked, who make a trade of discharging themselves of their faults to lay them upon God. For either they seek hiding places by persuading themselves that they are innocent, or they extenuate their sins, if they be convinced; as if God were too rigorous. And the truth is, that they will never confess God to be just in correcting them, unless it be by constraint: and although they dare not excuse themselves openly, yet they fret and grumble inwardly. The Prophet, meaning to repress such stubbornness, compares the calamities to a fire; but he adds, that the impiety of men is the wood and fuel which kindles God's wrath: as if he should say, They all of them cry out and complain that the wrath of God burns fiercely, and yet they consider not in the meantime, that they kindle and inflame the same by their sins, as with bellows, and that these sins do add new matter daily to this fire: yes, even they themselves burn and consume inwardly in the fire of their iniquities.

That which he says of the briars and thorns, is as much as if he had said; that this flame should spread itself throughout all the quarters of Judea. Now he expresses two things together; to wit, that the chastisements of the wicked did proceed from the judgment of God; and yet that the fault is wholly in the sinners; to the end they might not mutter as if God had dealt cruelly with them. But his manner of speaking has an elegant gradation: for experience shows, that when the fire is kindled in any low place, it increases by little and little, and then spreads itself more and more, even till it has attained the top. Isaiah shows that in such wise shall the wrath of God be; because it should not invade the wicked at the very first, but should kindle by little and little, so as at length it should overspread far and wide. In the beginning, the Lord proceeds moderately: if he gains nothing by touching and going, then he doubles his blows. But if he sees us altogether hardened, then he sets his wrath on fire, utterly to destroy and consume us, even as the fire burns up a thick forest. Lastly, as the other Prophets say; we shall find ourselves to be but straw and stubble, when the wrath of God is once kindled.

Verse 19. By the wrath of the Lord of hosts shall the land be darkened, and the people shall be as the food of the fire: no man shall spare his brother.

Having showed that the cause of all evils proceeds from ourselves, to whom they therefore ought to be imputed; he teaches by consequence, that God revenges himself justly. For seeing men draw miseries and calamities upon themselves, God permits them not to escape his hands. Not that he is inclined to cruelty, (for he is loving and gentle) but because he is just, and cannot endure the wicked. He expresses the vengeance of God by the similitude of smoke and darkness, than which nothing is more heavy and doleful; because so fearful a judgment could not well be expressed, but under borrowed speeches. Although it seems he alludes to the smoke of which he had spoken before. For when a fire is grown to such greatness, and burns so on every side, the brightness must needs be obscured by the darkness of the smoke.

No man shall spare his brother.] In this last particle, and in the verse following, the Prophet describes by what means the Lord will execute his wrath after it shall be so inflamed. For though we discern no enemies which might astonish us, God can arm one of us against another to destroy ourselves. As if he should have said, that God will not be much to seek in bringing his vengeance upon you which he has threatened; because although others should let you alone, and not molest you, [reconstructed: yet he] can overthrow you even by civil wars. Now it is a horrible thing and monstrous to say, that none should spare his brother: and that every one shall devour his flesh. For a man never hated his own flesh: (Ephesians 5:19). But when God has blinded us, what lets that we should not destroy one another? And although this be odious, yet it comes to pass every day. There is neither conjunction of blood, nor of religion, nor of the image of God, which we all bear, that can hold us in, although even the very heathen sometimes deferred to do evil, being bound with nothing else but the common band of natural society, because they knew that the beasts themselves agree together, taking knowledge of one another, not exercising cruelty to any of their own kind: for one wolf will not eat another, neither one bear another. It is much against nature then that men, from whom the name of humanity proceeds, should be so cruel, as to eat one another; therein surpassing the rage of wild beasts. This evil then can not fall out but by reason that God has blinded them, and given them up to a reprobate sense: for when men are in peace, they think themselves free from all dangers, and fear nothing. But the Lord derides such security, and shows, that he will execute his wrath upon them, even by their own hands, which he will arm and provoke against them.

Vers. 20. And he shall snatch at the right hand, and be hungry; and he shall eat on the left hand, and shall not be satisfied: every one shall eat the flesh of his own arm.

This is a common speech, To pull and hale on all sides: and this phrase sets forth an insatiable or cruel avarice. Also this desire of snatching pricks men forward to cruelty. Now he expresses their insatiable desire with greater vehemence, in that being provoked by a blind cruelty, and possessed with more than a brutish fury, their teeth also shall be set on edge with no less appetite to suck the blood of their brethren, than to eat the flesh that is bought in the shambles. This circumstance greatly aggravates the sharpness of the vengeance, to wit, that the children of Abraham, and the holy posterity of the chosen people should overflow into so horrible a rage. Let us remember then that it is a token of a fearful punishment of God when brethren band themselves one against another, with a furious desire or lust to tear one another in pieces.

Vers. 21. Manasseh Ephraim, and Ephraim Manasseh, and they both shall be against Judah: yet for all this his wrath is not turned away, but his hand is stretched out still.

These two Tribes were specially linked together, for besides that they descended of one father Abraham; there was yet a nearer conjunction, in that they took their original of one Patriarch Joseph, Abraham's great grandchild. Now although they were so near allied, yet notwithstanding God shows that he will cause them to have such conflicts together, that they shall destroy each other, even as if they should devour the flesh of their own arm; in regard whereof, they should need no foreign enemies. He adds also, that when Manasseh and Ephraim have wearied themselves in fight, both of them shall join together and set upon Judah to destroy them also.

Yet his wrath.] If any man shall ponder in his mind what calamities Isaiah has set forth; he will, I doubt not, be astonished, and wonder very much in himself to see that he yet denounces sharper punishments than the former. But the Lord deals thus with the wicked, never ceasing to afflict them, till he has wholly overwhelmed and rooted them out, because they having been often summoned to repentance have refused, and still refuse to be reconciled to him. We are not therefore to marvel if plagues after plagues be heaped upon them, as is also declared by Moses, namely, that he will yet send seven times more punishments upon those which would not come to repentance (Leviticus 26:18, 21), lest they should imagine that after they had been chastised once or twice, all their punishments were then at an end. Now when he says, that the hand of God is stretched forth still, he means, that new rods are still in making, which he has in a readiness to smite them withal: for the Lord's anger is not like to that of women; but his corrections and wrath go both together.