Chapter 19

Vers. 1. The burden of Egypt. Behold the Lord rides upon a swift cloud, and shall come into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of her.

The burden of Egypt.] Here the Prophet prophesies against Egypt, because she was the refuge to which the Jews fled as soon as they saw any danger near. For having forsaken the Lord, in whom they should have reposed all their help, they looked for no succor at all, unless they had it from the Egyptians. And therefore it behoved that this nation also should be brought low: so as there should no riches nor strength remain any longer in it to deceive the Jews with: who (as long as Egypt flourished, because it was well peopled, and furnished with all provisions) despised the Lord; or at the least made very slight reckoning of his promises. There was a twofold evil then in this matter: first, that whereas they should have rested upon God only, they were puffed up with this vain confidence in Egypt: secondly, in that the Lord no sooner visited them with his rods, but they by and by fortified themselves with the power of the Egyptians against the same: as if they had been able to overcome his judgments, by setting the arm of flesh against them: whereas they ought rather to have taken occasion by them, to have turned wholly to God. But the Prophet will handle this matter more largely hereafter in Chapters 30 and 31.

Behold the Lord rides] This manner of speech is found in other places of the Scripture, as in Psalm 104:3, but only in general. But Isaiah applies it here to this prophecy; because the Egyptians thought themselves so well fenced on every side, that God could no way find a gap open to enter into their country. He derides this their foolish overweening then, and against that, sets the high and mighty power of God, who is borne or carried upon a swift cloud: by means of which, he will easily enter in upon them, neither shall any of their fortresses or bulwarks be able to keep them out. Now because the riches of Egypt had not only bewitched the Jews, but their false religion also, therefore the Prophet does in like manner tax their sottishness in this behalf; because God would make all their help which they looked for from idols, to vanish and come to nothing also. I forbear to spend time in showing the vanity of their childish conceits, which some have dreamed of touching the idols of Egypt; namely, that Christ made them fall down when he fled there in his infancy: for it deserves no refutation at all. Yet have they abused this place to prove this goodly fiction, as also many places more like to it; and yet the Prophet meant no such matter. For he speaks of that discomfiture which the Assyrians gave the Egyptians; showing how it ought to be attributed to God, and not to fortune; as profane men are wont to do. He shows then that this is a judgment of God: by whose hand all things that fall out in heaven and in earth, are guided and governed.

Now he tells them that their idols shall fall: that is to say, that they shall profit the Egyptians nothing at all, although they put their confidence in them, and thought to be in safety under their protection. For it is not to be imagined how much this people was addicted to superstition; insomuch as they worshipped cats, oxen, crocodiles; indeed onions and all kinds of plants. So as there was nothing to which they attributed not some divinity. His meaning is to say then, that the power of all these false gods which the Egyptians had taken for their patrons, shall fall to the ground. Having therefore showed that the Egyptians do rest in vain upon their superstitions; he therewith also beats down the proud imaginations which they had conceived in regard of their earthly powers. By the word heart, he means the magnanimity which should quail at the length, even in the most valiant among them: so as they should not dare to enterprise any thing, although they had all the furniture they could desire. Thus he shows that they shall make war against God, who will so weaken their hearts within them, that they shall wax cowards, when the time comes that they must enter battle with their enemies. Neither does he say, that they shall be terrified only; but he adds, that it shall be in the midst of all the Kingdom, where was the safest and quietest abiding; because they were there far enough off from all assaults of the enemies. The faithful had good occasion to consider well of this, when the Egyptians were at war: and we also ought to behold the same in all mutations of Kingdoms, which proceeds from no other cause than the hand of God. If the hearts of those, who are otherwise warlike persons, and have made great proof of their valor, do fail them, if their forces be also feebled; all must be attributed to the just vengeance of God.

Vers. 2. And I will set the Egyptians against the Egyptians: so every one shall fight against his brother, and every one against his neighbor; City against City, and Kingdom against Kingdom.

He here describes in a more special manner, with what calamity God was determined to smite the Egyptians. In saying, that he will set the Egyptians together by the ears; he means such civil dissensions which cause those to be rent in sunder, which ought to defend one another: which is the most hurtful mischief that can befall any City or people. Now it was needful the Jews should be persuaded that God (in whose hands the hearts of all men are) could make the Egyptians to be inflamed with hatred one against another, by a secret instinct; whereby they might be brought to destroy themselves, although they were more mighty than their enemies abroad. Hence we learn, that the people never fall to be mutinous, but the Lord sets them on to fight and make war one with another: as if a man should gather a company of fencers together into the market place. For he sets them agog to fight, and drives them forward to hurt; indeed even to kill one another. So then even as we are to attribute it to God, when there is friendship and love among citizens: so also ought we to attribute it to his vengeance, when one of them rises up against another, killing and murdering one another.

Now by way of amplification he adds that which is yet more horrible and prodigious, to wit, that those who are knit together by parentage, shall band themselves to destroy each other. If men be worse than beasts when (in forgetting they are created of one and the same nature) they fight together: how much more is it a thing abhorring to nature, that brethren or kinfolks should devour one another? By how much the more monstrous this is, so much the more ought we to acknowledge it to be God his revenging hand, and his fearful judgment upon them. It seems then that Isaiah proceeds by degrees: for first of all he mentions the brother, secondly the neighbors, thirdly the cities, and in the fourth place the kingdoms. By kingdoms, he means the provinces into which Egypt was divided, which the Greeks call lordships, which word also they have used in this place.

Vers. 3. And the spirit of Egypt shall fail in the midst of her, and will destroy their counsel, and they shall seek at the idols, and at the sorcerers, and at them that have spirits of divination, and at the soothsayers.

Even as the Prophet in the former verses took heart and courage from the Egyptians, so takes he from them now minds and spirits. These two things are exceedingly necessary for the defense of kingdoms; because whenever they are taken away, there is no means left for upholding of a state. Now the Egyptians thought themselves far before all other nations, as touching the conceit they had of their own wisdom: and proudly disdained them as barbarians; thinking themselves to be the only learned, industrious, civil, courteous, and honest men of the world. For they bragged that they were the inventors of learning, that Philosophy and Astrology came from them: in a word, that Egypt was as it were the shop of all the liberal sciences. Therefore they could not imagine that wisdom and counsel should thus fail from among them: and doubtless if this prophecy had come to their view they would have scorned it, thinking that the sea should sooner lack water, and that the whole order of nature should be overturned, than that they which thought themselves so naturally wise, should become fools. Yet does Isaiah boldly affirm it: for indeed, he spoke not of his own head, but having foretold that they should be stripped of their pride and arrogance; the context requires that we understand now that they should be smitten with amazement, seeing both these faculties of the soul depended upon the free gift of God.

The word Ruaach in this place is taken for understanding, or sharpness of wit: which we ought diligently to note, because many deceive themselves touching this word. The former sentence is yet better expressed by the word counsel: for thereby he shows from where this abasement should proceed; truly from this, God would deprive them of counsel.

Indeed, though they should seek.] This is an anticipation or cutting them off: for he prevents the objections which the Egyptians might make. Have not we gods to go and ask counsel at? Are there not wise men, diviners, and enchanters among us? And do you make so slight account of these? He affirms that none of these shall do them any good, though they trust never so confidently in them, being puffed up also with a vain persuasion of their wisdom. I will not bestow much time about these names, wherein notwithstanding it seems Isaiah proceeds on by degrees. For he names the gods, then the magicians, and next the diviners and soothsayers.

Now they had their oracles, wherein they chiefly trusted: the magicians were inferior to them, albeit they had great authority among them. In the third place, when there was any question of things of small importance, then they asked counsel of the diviners and soothsayers. And thus you see that the superstitious are so tossed up and down with unquietness, that nothing can content them. For as they are inconstant and variable upon all occasions, so run they first to one shelter, and then to another: and in the meantime Satan by that means does so cozen them, that in the beginning he represents to them some appearance of rest and quietness, which they make account shall continue: but to no other end (as the sequel proves) but to show them soon after, that being far off from their expectation, he might vex and torment them so much the more; and constrain them still to be seeking of new hopes. From where we learn, that the only way to have true contentment of heart, is to rest upon God only. And no doubt but the Prophet condemns these arts, as being far remote from all reason. For God has manifested all things which are necessary to be known by those arts and sciences which he has allowed, and would we should use. If any man will be wise beyond these, he must of necessity have the Devil for his schoolmaster.

Vers. 4. And I will deliver the Egyptians into the hand of cruel lords, and a mighty king shall rule over them, says the Lord of hosts.

Now he shows what should befall the Egyptians being once deprived of understanding, and their courages being quailed, to wit, they were to expect nothing but bondage and slavery. For a people being once destitute of understanding and magnanimity, needs must they become their own overthrow, although no enemy else should assail them. So that the Lord is accustomed after this manner to revenge himself upon his enemies, depriving them of all means whereby to defend their liberties. I grant that the Prophet threatens a thing more grievous, to wit, that the dominion of which the Egyptians proudly bragged, should not only fall to the ground, but that they themselves also should be subdued under a sore slavery and bondage. Now however the word cruel be put in the singular number, yet notwithstanding he says in the plural number that they shall be in subjection to lords, which is much more cumbersome to bear, than if they should only obey one.

And a mighty King &c.] He means that the power of the tyrant under whom they shall be subdued shall be so great, that it shall be hard for them to recover their liberty. Histories make mention of various changes which have happened in many countries, which yet could not be kept long by those which have conquered them. For oftentimes the keeping of that which a man has won is more difficult than the conquest itself. But the Prophet tells us that this estate shall not easily be changed, for the servitude of the Egyptians shall be of long continuance: the reason is, none shall dare to oppose nor make war against so mighty a conqueror. We may also understand it thus, that princes over a small people are more courteous and humane towards their subjects than those that are more powerful: who trusting to their greatness, let loose the reins to do whatever they list. For as they think, their power is invincible; so do they give liberty to themselves to act whatever their fancy drives them to. Whether of the two expositions we receive, the sum will be this; That the Egyptians, who esteemed themselves in the first rank, and the most renowned among men, shall fall into the power of another; and shall be oppressed under a hard bondage; to wit, under a mighty King, against whom, none shall dare to oppose himself. By this we may see how great the folly of such men is, who desire a mighty King, that rules over many countries: as also how justly they are punished for their ambition, which yet notwithstanding cannot be reformed, though so many experiences do daily fall out in the world. France and Spain boast at this day, that they are subjects to so mighty princes: but they shall feel to their smart, how profitable such a false pretense of honor is to them. But we have spoken of this matter before in another place (Chapter 8:6-7).

Vers. 5. And the waters of the sea shall fail, and the rivers shall be dried up and wasted. 6. And the river shall go far away: the rivers of defense shall be emptied and dried up: the reeds and flags shall be cut down.

He goes on with that which he began before; to wit, that the fortresses in which the Egyptians kept themselves so strongly, and in such security, should avail them nothing at all. For they seemed to be impregnable, because they were environed with the sea, with the river Nilus, and with many strong places: and the histories testify, that the passages whereby they entered into the country, were very difficult, because there was no mouth or entrance into Nilus: for which cause they could easily repulse the ships which came to land there. Thus they glorified much in this goodly seat and place that was so strong by nature: even as the Venetians at this day, seeing themselves so strongly environed with deep and long rivers, think themselves altogether invincible. But such fortresses and defenses are utterly unprofitable, when God is purposed to chastise us. Hereunto serves that which he adds touching their munitions. He alludes to the causes, which not only let and hinder the overflowings of Nilus, but also kept [reconstructed: the] whole land: as if he should say; You shall need no such things, because Nilus itself shall be dried up.

But it is very certain, that this river was never drawn dry; and yet has the Prophet foretold nothing which was not fulfilled. We must therefore call to mind what we have said in another place; to wit, that these desolations are represented in lively colors before us, as well in regard of our dullness, as also to set forth the thing performed (as it were) even in our view. For it is very necessary we should have such a spectacle as might move our spirits, and quicken us up to consider of the judgments of God: which we should easily despise, if by this means we were not prevented. Observe we then this pride of the Egyptians, who had abundance and various sorts of riches; never imagining that it was possible for them to be humbled by so fearful a ruin. He mentions the rush and [reconstructed: reed], because there was abundance of them; which served to sundry purposes: unless any had rather say, he means that the marshes and ponds shall be dry.

Vers. 7. The grass in the river, and at the head of the rivers, and all that grows by the river shall wither, and be driven away, and be no more.

At the mouth.] Others translate, Rivers: but he understands it rather of the spring itself, which is seldom or never drawn dry; although it may fall out that floods and rivers may wax dry. He takes the mouth then for the head of the river, which shall so dry up, that no place in the country shall be watered by it. And however the head of Nilus was very far off, yet is it not without cause, that the Prophet threatens that this river, from whose overflowing the fertility almost of the whole land proceeded, should be dried up, even to the very head and spring itself. For it seldom [reconstructed: rained] in this country; but Nilus [reconstructed: performed] that office for them every year: and if it overflowed but sparingly, it presaged want and famine. This is the reason why the Prophet threatening the [reconstructed: drying] of it threatens therein the barrenness of the whole country. And for this cause also he says, that there shall be such want even in the [reconstructed: head] itself, from where the waters should flow forth, that the grass shall be dried up.

Vers. 8. The fishers also shall mourn; and all they that cast angle into the river shall lament; and they that spread their net upon the waters, shall be weakened.

Isaiah has respect still to the estate of Egypt. We have showed in Chapter 16:8 how the Prophets are wont to use these lively descriptions: as when they prophesy against any country, they specially mention that with which it most abounds, as also that for which it is most renowned. If it be a country of vineyards, then they mention vines: if it abound with gold, they mention that also: if with silver, then they speak of silver. So prophesying here against Egypt, he speaks of fishing; because this region was watery, and abounded with many rivers.

I will not reject their translation who translate the verb Amal, "To cut off": but the best interpretation is, "They shall be weakened": for this answers to the sorrow and grief of which he spoke before. Now we know that there were great numbers of fishers in this country, which was not the least part of the riches of Egypt. When the fishers then should be taken away (of which the country was full) in which trade also consisted a great part of the riches of the Egyptians, it must needs follow that they should be much weakened. As for example, if drapery should be taken from a people, which are accustomed to live upon it, great poverty must needs ensue. He therefore notes a wonderful change of the whole country.

Verse 9. Moreover, they that work in flax of diverse sorts, shall be confounded; and they that weave nets.

As he spoke before of their sorrow; so now he speaks of their shame: because those who before lived well, and at their ease upon this trade, should gain nothing any longer by it. Now these occupations depend one upon another; to wit, fishing and net making. And yet some doubt whether he speaks only of net makers or not: for if we take the word [reconstructed: Seriqoth], for all exquisite linen, it is very likely that this is to be referred to those weavings which are the fairest when they are made of small and fine thread. We also know, that there are clothes of very great price made in Egypt. And it shall not be amiss to comprehend the garments of linen under the name of net-work, or white nets: for these garments were of great price, in regard they were woven with great difficulty. Thus then it should be a metaphorical manner of speech, under which the Prophet closely nips the dissoluteness of the Egyptians, who clothed themselves with linen garments as if they had been wrapped in nets. If we understand it so, then the next verse coheres with it: and for [reconstructed: mine] own part, I cannot see how so exquisite and artificial manner of weaving can belong to the trade of fishing. But if any had rather refer it to fishermen, the sense shall be, that all such as exercised the art of fishing, and gained much thereby, should now be oppressed and overwhelmed with grief. I think it is not needful to translate the Hebrew word Seker, which the Prophet uses, "Nets", because the etymology of it shows it rather to signify a trade by which much is gained.

Verse 10. For their nets shall be broken, and all they that make ponds shall be heavy in heart.

Where great store of fish is they also have great pools or little fish-ponds to keep them in: for were it not for them, the fishermen should be constrained to sell their fish for nothing. Besides that, they oftentimes cast their nets into the water and take nothing. He therefore continues the former argument: for if fish can neither be taken, nor kept, the ponds shall serve to no purpose.

Verse 11. Surely the princes of Zoan are fools: the counsel of the wise counselors of Pharaoh is become foolish: how say you to Pharaoh, I am the son of the wise? I am the son of the ancient kings?

He here joins wisdom and folly together very fitly: for it is impossible this persuasion should be plucked from men, but they will be wise, indeed and so esteemed, although it be in despite of God himself. It is all one then as if he were of their opinion: when he calls them wise, whom by and by after he taxes with gross folly. The Hebrew particle Ac, is sometimes adversative: but because it seems the Prophet sets himself against the Egyptians, I had rather translate it, "surely", or "certainly", or, "now at the least": because he derides Pharaoh's counselors, who of all others were the greatest fools, and yet in the mean while took themselves, and would be reputed for the wisest men. Thus it is a kind of exclamation, as if he should say, Where is this wisdom of Egypt become? What is become of these counselors which despised every man? Why do they not defend the Kingdom? Now is the time when their wisdom may be manifested. We see then how this serves for a confirmation and ratification of this present prophecy, for as much as it appears that the Prophet speaks not of things unknown, but has the certainty of Egypt's destruction apparent as it were before his eyes. Being fully persuaded then that he was authorized from God, he is bold to proclaim that all these princes are but fools, however wise they make themselves. In a word, the Prophet teaches, that all their glory who attribute to themselves the least dram of wisdom without God, is but folly, because it will be perceived to be so in the end, for when they shall come to trial, they will show themselves no better than children.

I deny not but the Lord suffers them to bring many enterprises to pass, that they may get credit and fame among men: but he makes them foolish in the end, so as notwithstanding all their experience and ripeness of wit, they will show themselves more foolish than little babes. Let us be admonished then to pray for the spirit of counsel and understanding of the Lord, and when we have obtained it, let us carefully use it in uprightness with all modesty. For God resists men's wisdom, when they attribute more to themselves than is meet: and such as too proudly advance themselves do well deserve to be punished for their folly. He therefore oftentimes makes them stand confounded, to the end men may know that their wisdom is nothing else but a vanishing smoke. For there is no true wisdom but that which is grounded upon the fear of God, which is the beginning of wisdom, as Solomon teaches (Proverbs 1:7 and Proverbs 9:10).

How say you, etc.] He reproves Pharaoh's counselors for flattering him, as parasites are accustomed to do nowadays to get the favor of princes: for all their flatteries tend to none other end; because they find that the only ready way to get their suits, and to creep into favor. And thus among so many flatteries and lies, truth can find no place at all among them. Now however this is an ordinary fault in the courts of great lords, yet it bore the sway, especially among the Egyptians at that time: for they stood upon their antiquity, as being the most ancient of all nations besides, boasting, that they found out the arts and liberal sciences. Now, if the common people had this good conceit of themselves, how much more were their kings infected therewith in respect of them?

There was a double boasting then; that is to say, of antiquity and knowledge; both which Isaiah reproves; and tells them, that neither of them shall do them any good. Pharaoh gloried much of the antiquity and wisdom of his Nation, which was the people's fault also as well as his; but he speaks of the King especially, as of the head, in whom this pride was more plainly perceived, than in the common people. But let us beware how we brag of our ancestors, as if we were born to it by inheritance: no, let us go to heaven to find wisdom; and let us ask it of him that is author of it. As for antiquity, it is a sottish and vain brag: and yet Princes are so hampered with this vice, that they could find in their hearts to go seek their race and beginning beyond the Moon, as they say: yes, they can very hardly be dissuaded from this vanity. Flatterers also help to augment this folly, who (as we see) have found out many pleasant things touching the genealogies of Kings and Princes. For no music sounds more delectable in their ears, than when they are separated from the common people; as if they were petty gods. But it often comes to pass, that while they be so busy in seeking too curiously their grandfathers, and great-grandfathers, that they make themselves ridiculous by it, because it comes to pass, that they find themselves descended from some craftsman, or tradesman.

I have heard a pleasant story from some of good credit of the Emperor Maximilian, who (because he was wonderfully curious in seeking out his pedigree) a merry fellow persuaded him that he had found his genealogy in Noah's Ark. This wrought so upon him, that neglecting and forgetting all other affairs, he only doted upon this news; insomuch that he would permit none to speak with him; no, not the Ambassadors which were come to him to deal in matters of importance. Everyone wondered at this folly, and disliked it in themselves; yet none so hardy that dared take in hand to counsel him. At the last his Cook being bolder than the rest (whom the Emperor used as a Jester, and took pleasure many times to hear him talk) having obtained leave to speak, said to the Emperor; No man desires the honor of your imperial majesty more than myself; but it seems to me, if it please you, this your great industry to find out your pedigree, is neither profitable nor honorable. I now honor and reverence your Majesty (said he) as a god; but if you will stand so much upon your title from Noah's Ark, then you and I must needs be cousins at the least; for we all came from there. Maximilian was so moved with the speech of this knavish fool, that he was then ashamed he had gone so far in the matter, although before, neither friends, counselors, nor affairs could hold him back from it. For he knew well that his name, which he meant to make more honorable than his ancestors, should be made less honorable if they came once to the first original, from where Princes and subjects, noble and base, are all descended. But is not the folly of these men great, when fools and Jesters can perceive it? Yet this is no new vice, but it is rooted deep in the spirits of most men.

That we may avoid this evil then, let us learn to depend upon God only, and let us prefer this grace of our adoption before all riches, nobility, and parentage. As touching the Kings of Egypt, they were indeed descended from most ancient Kings, who had reigned a long time; and this made them to swell thus with pride, even as if wisdom had been born in their house.

Verse 12. Where are now your wise men, that they may tell you, or may know what the Lord of hosts has determined against Egypt?

Although it be word for word; And they shall show you, and shall know: yet the clause should be thus resolved, That they may show you, yes, that they may know at the last. Which phrase of speech is very common among the Hebrews. Now because the Egyptians had their soothsayers, they thought nothing too obscure or secret, but they might have sufficient resolution from them of it: for they went to ask counsel as well in things of small importance, as in great; and held whatever these men said, as oracles. This vanity the Prophet derides, saying; How will they show you that which they know not? Has God made them of his counsel? It is very likely also that the art which they used in divining, is here condemned: for the art was not only unlawful of itself, but enchantments and sorceries were contained under it. There are three ways by which we may know or foresee things to come. The first and chiefest is, by the revelation of the Holy Spirit, who only can resolve us: as also by the gift of prophecy, which is imparted but to a few: the second, by Astronomy: the third, by conferring of things already past, from where they have been accustomed to gather the definition of prudence. As touching the knowledge of the stars, a man may at some times come to the discerning of certain things, by their situation and conjunction; to wit, famines, fruitful and unfruitful seasons, the pestilence, and such like: yet this is uncertain, because it has its ground upon conjecture only. Respect therefore must always be had herein, what proportion the stars have with these inferior places. For men's actions are not governed by them as a sort of foolish and deceitful Astrologers think, of whom there are multitudes at this day that insinuate themselves into the favor both of Princes and subjects, as if they had the knowledge of all things both present and to come in their sleeve. But such fellows are mere deceivers, who beguile men by their illusions, and resemble those of whom the Prophet speaks in this place: and yet Princes give ear to them, reverencing them as if they were gods. Truly they are well worthy to be so abused; and it is also a just punishment upon them for their curiosity.

These goodly diviners forsooth do likewise brag that they understand the art of Magic, wherein the Egyptians were very skillful: but to that they also add things that are worse and much more detestable, to wit, conjurations and invocations upon devils, which is the most hateful and hurtful thing that a man can either conceive or utter. The Lord curses such conjectures and customs of divining; neither can it be but the issue and event thereof will be most woeful, and full of confusion.

If these things were condemned in the Egyptians, how much more do they deserve to be condemned in those who shroud themselves under the name and worship of God? It is a wonder, I think, that those who otherwise are both witty and well learned should suffer themselves to be so grossly abused by such impostures, as if they were utterly deprived both of wit and judgment: but it is just with God thus to avenge himself upon the ingratitude and unthankfulness of men. Truly so far forth as we may judge of things to come by that which is past, which also we have observed and known by use and experience in things, which is best of all: this in itself cannot be disliked: yet I would have no man imagine that any certainty can be gathered from here of that which is to come, because the matter always hangs upon conjecture. Notwithstanding Isaiah does professedly set himself against this subtlety, which men account a great virtue; not that it is evil in itself: but because such a witty and subtle fellow is hardly to be found, that with this his knowledge is not also confident to have at his fingers' ends whatever is worthy and necessary to be known. And thus they set light by the secret providence of God, as if nothing were hidden from them.

There is yet another vice besides: that is, they affect rather a kind of subtlety and juggling tricks, than true wisdom indeed. But Isaiah especially taxes this pride which is in men of great wits, who by their own reason will presume to measure the events of things, as if they and not the Lord had the government of the whole world in his hand: therefore against their divinations he opposes the heavenly decree. Hence we may gather how fittingly Isocrates said that God's felicity is powerful and mighty indeed, but that our wisdom is so likewise. The apothegm of this elegant orator seems a goodly one at the first blush: but seeing he takes wisdom and prudence from God to give it to mortal men, such a parting of stakes is no less sottish than wicked. For what blasphemy is it to attribute a provident counsel to men, and only leave to the Lord a happy fortune? If any now dare leave those means by which the Lord does instruct us, to have recourse to the impostures of the devil, truly such a one is most worthy to be deceived with shame and great dishonor, for he seeks the remedies which are not, and despises those which God offers him.

Vers. 13. The princes of Zoan are become fools: the princes of Noph are deceived, they have deceived Egypt, even the corners of the tribes thereof.

Zoan was one of the chief cities of Egypt: Noph was also very much renowned: but we cannot certainly judge what cities they were, unless any shall take it to be Alexandria, the antiquity and wealth whereof may be gathered from many places of the Scripture. Whereby also their error is refuted, who say, that Alexander the Great built it. For albeit it was often laid waste before, yet he never built it up again wholly, but only repaired it. Now it appears by the third chapter of Nahum (Nahum 3:8) that it was once a free city, and had league with the Egyptians, being as greatly renowned as any city in the world. He rightly affirms then that the beginning of her destruction came because of her folly. For the chief strength of a commonwealth or of a kingdom consists in counsel and wisdom, without which, neither riches nor multitude of men profit anything.

I take this word Angulum, which signifies a corner, by way of similitude for the principal part of the building upon which the whole weight rests: so that I had rather read it in the nominative case than in the accusative, because it should be referred, as I take it, to these wise men, upon whom the Egyptians relied as securely, as though no mishap could possibly befall them. But Isaiah tells them that this leaning-stock is too weak, because the resting over-confidently upon their counsels was the destruction of Egypt. Therefore after a taunting manner he condemns this deceitful wisdom, which indeed rather deserves the title of vanity and folly, because it is separate from the fear of God. For men not only abuse this excellent gift of God, but they are also puffed up with vain ambition and subtlety, which pleases them far better than true wisdom. Besides, there is also a devilish fury in them, for they quite suppress the providence of God, referring all these events whatever to the capacity of their own brain.

This is the cause why the Scripture cries out so often against such wise men, showing all their wit to be mere madness. For they take that upon them which belongs to God, whereby they commit horrible and intolerable sacrilege. We need not marvel then if the Lord shows fearful examples against such wizards. For however they be ingenious and quick-witted, yet they stumble and miss the mark even in small matters, casting themselves into such great dangers, as a simple clown or artificer could have easily avoided and foreseen. Let this be a warning to us lest we wax proud in heart, in attributing some praise of wisdom to ourselves. If so be we have any prudence and dexterity in us, let us wholly refer it to the free liberality of God, and keep ourselves within the rule of modesty and sobriety. For if we make the Lord the stay of our wisdom, we have a sure cornerstone, which can never be beaten down, nor overthrown.

Vers. 14. The Lord has mingled among them the spirits of errors: and they have caused Egypt to err in every work thereof, as a drunken man errs in his vomit.

Because it was incredible, and unexpected, that the leaders of so wise and politic a people should overthrow the country by their folly, therefore the Prophet attributes the cause of it to the judgment of God; to the end the Jews should not be as it were hoodwinked in so excellent and memorable an example. For profane men are accustomed to attribute God's judgments to Fortune, when anything that is new and unlooked-for falls out. Now he speaks by way of similitude: as if he should say, even as wine is poured into a cup or glass; so will the Lord make the wise men drunk, by pouring the spirit of giddiness into them, that being at their wits' end, and becoming senseless, they may be made unable either to say or do anything rightly. The cause why they deceived Egypt then was, because themselves were deceived first. And in that the Egyptians suffered themselves to be so abused, and were not able to keep themselves from it; therein may we see the judgment of God upon them.

And yet Isaiah makes not God so the author of this their senselessness, as if the Egyptians might have laid the blame upon him. But thus stands the case: men of themselves have neither understanding nor judgment; for from where comes wisdom but from the Spirit of God, which is the only fountain of light, understanding, and truth? Now if the Lord takes this his Spirit from us, what have we to charge him withal? He is bound to us no way at all: and in that he is liberal in giving to men, it proceeds from his mere favor. So then whenever he smites mens hearts with the spirit of giddiness and error, he does it always upon just causes, however (I grant) they may be hidden from us. But for the most part he punishes the wicked, who have lifted up themselves against him with this blindness: as it happened to the Egyptians, who being swollen with an opinion of their own wisdom, were ready to burst with pride, and despised all in regard of themselves. It is a superfluous matter then to dispute of predestination in this place, seeing the Lord punishes them for a notorious vice. Therefore when he blinds or gives them up, he cannot be accused of cruelty; for it is a just chastisement of their rebellion and wickedness: neither can he which punishes mens iniquities be called the author of evil.

Let us now show after what manner God inflicts this punishment upon them. He delivers them up to Satan, who effects this: for he it is properly who sows the spirit of error and frowardness in mens hearts: but because he acts nothing but at Gods commandment, it is said, that God does that, which Satan indeed does. For where it is commonly said, This [reconstructed: or] that is done by Gods permission: nothing is more frivolous. The Prophet expresses yet more; to wit, that this punishment was sent of God, because he is a just Judge. For he works by Satan as a Judge does by the executioner, and justly punishes those that have offended him: as we read in the book of the Kings; Satan there presents himself before God, and asks leave to deceive the Prophets of Ahab. His request being granted, he executes Gods commandment: for of himself he was able to do nothing. We need not heap up many testimonies of Scripture; the thing itself is manifest enough.

In that he adds, they were deceived by their counselors, he therein sets forth the judgment of God in the second manner. For it might well be, that although the Princes had been witless, much like to men drunk, that the people nevertheless were sober and of sound judgment: but he also says, that the seducers should obtain the efficacy of error to deceive the people also. Thus you see a twofold judgment of God in this place, both against the seducers, and the seduced. By vomiting, he means a beastly kind of drunkenness, adding it by way of amplification, showing, that they are not drunken after an ordinary manner, some wit remaining still in them; but that they were drunk like swine.

Vers. 15. Neither shall there be any work in Egypt which the head may do, nor the tail, the branch nor the rush.

This is the conclusion of the former sentence: for his meaning is, that there shall be such a brutish blockishness in all the Egyptians, that whatever they undertake, shall vanish away and come to nothing. This must needs befall them who are destitute of counsel, and it is a just punishment of our pride and overweening. The Prophet then meant to note out the event and effect; to show that all things should have woeful successes. And in menacing the head and tail, he signifies thereby, that all estates, from the highest to the lowest, shall be destitute of counsel; so as they shall be able to do nothing to the purpose: unless any had rather understand it as touching the manner of the proceeding of their actions. Let us learn from hence, that the beginning and end of all things depends upon God only, of whom we must ask counsel, wisdom, and a prosperous success in all our businesses: unless we mean to have things succeed with us, as they did with the Egyptians.

Vers. 16. In that day shall Egypt be like women; for it shall be afraid and fear because of the moving of the hand of the Lord of hosts, which he shakes over it.

He repeats that again which he had said before, to wit, that the Egyptians should have no strength at all. Some think the Prophet alludes to a womanish behavior, with which the historiographers have taxed the Egyptians: which was this, all order being perverted, women managed the public affairs, and men kept the house, and performed the offices that belonged to women. It may be Isaiah aimed at [reconstructed: this]. But all being well considered, this conjecture cannot be current, because he threatens a judgment here which should bring men into a wonderful mammering. If he should speak of their accustomed behavior, it should appertain nothing at all to the matter in hand: neither does he reprove the Egyptians for their womanish hearts, but rather tells them they shall be so terrified, that they shall become timorous like women. For they not only esteemed of themselves as of a warlike people, able to wage battle, but would take it in hand themselves without any provocation to it, and were also helpful to other nations. For we see that many profane authors tell sundry things of the facts of the Egyptians, and stand much upon their commendation. However then they were more nice and delicate than any other people, yet they were desirous to be esteemed a valorous and warlike people.

But now in so sudden a change we may see an admirable judgment of God. And therefore he adds that the shaking of the Lords hand shall be the cause of this fear: by which words he shows that the Lord will order and take all this war in hand, so as the Egyptians shall never be able to stand, in regard they shall not have to do with men, but with God himself. Now this which Isaiah pronounces against Egypt ought also to be applied to other nations: for when troubles arise, and wars are proclaimed, the judgment of God must be acknowledged therein if men prove cowards and faint-hearted. For we see the most warlike men sometimes to give place, showing themselves more delicate than women: indeed, to be overcome with little or no power, when God once smites their hearts with trembling.

Vers. 17. And the land of Judah shall be a fear to Egypt, every one that makes mention of it shall be afraid of it, because of the counsel of the Lord of hosts, which he has determined upon it.

Some expound it simply, that the land of Judah shall be a wonderment to the Egyptians as well as other nations; comparing this place with Chapter 18:2-7, where it is said, You shall be an astonishment, etc. But I think the Prophet's meaning is otherwise in this place: for his purpose is to show the cause why the Lord will show such an example against the Egyptians, to wit, because they had been the occasion of the destruction of the Jews. For they had turned them from the confidence which they ought to have had in God: it being the custom of Princes to solicit their neighbors, and offering them help, to the end they may use them afterward in the like case. But God had forbidden the Jews to go down into Egypt for any succor (Deuteronomy 17:16). Yet did this wretched people choose rather to yield to the solicitations of the Infidels which offered themselves to them, than to God: they are chastised therefore very justly. Neither did the Egyptians escape unpunished, because they had given them occasion of incredulity and distrust: for they were so sharply chastised that they quaked for fear as often as they remembered the Jews.

We may gather a very profitable doctrine from here, to wit, that all such which shall alienate the Church from the true service of God, and from trusting in his help, having given them offense either by fearing, or counselling them, or by any allurements whatever, shall be punished and that severely. The Prophet's words are as much in effect then, as if one should say, That the very look of a woman will make him to blush which has enticed her to lewdness, when the filthiness of the fact shall come to light; and when God the avenger of the marriage knot shall appear.

Vers. 18. And in that day shall five Cities in the land of Egypt speak the language of Canaan, and shall swear by the Lord of hosts: one shall be called the City of destruction.

Having threatened the Egyptians, and laid forth the cause of God's judgments, he now comforts them, and promises them mercy: for he shows that all of them in a manner shall be restored, and shall recover a prosperous and flourishing estate again. For of six Cities, says he, five shall be saved, so as one only shall perish. He had before threatened a horrible judgment to fall upon the whole kingdom, so as if any shall consider the former prophecy well, he can comprehend nothing therein but a state utterly past recovery. He promises then that they shall be restored by a special favor of God. So that this is to be taken as an increase of the Church's restoration, or as a full measure of God's grace after the redeemer is sent.

The manner of speech is somewhat obscure: but if we examine it well, there is little or no difficulty at all in the sense. For his meaning is, that the sixth part of the Cities shall only perish, and that the rest shall continue safe. The most difficulty is in the word Haheres: some read it Hacheres; that is to say, of the Sun: but they deceive themselves by taking one letter for another. Those who expound it of the Sun, think that the Prophet spoke of Heliopolis: but it suits not well with the scope of the text: because he not only promises that five Cities shall be restored (for that had been no great matter) but says in general, that of six towns or cities, five shall remain untouched: and doubtless there were many Cities in Egypt.

I let pass the fables of the old writers, and of those who have affirmed, that it contained twenty thousand Cities. Yet it must not be denied, but there were a great number in a Country so renowned and well peopled; in a kingdom that flourished as it did, and was so frequented, and in so sweet and well tempered an air. Let us put the case then, that there were a thousand Cities, or a few more. He says, that the sixth part only shall perish, and that the rest shall be restored: so as the number of the destroyed, shall be little in comparison. Now it appears sufficiently by that which follows soon after, that this restoration is to be understood of the worship and service of God.

By the word lip, he understands the tongue; taking a part for the whole: meaning thereby, to show the agreement that the Egyptians should have with the people of God, and the faith whereby they should make profession of his name. By the tongue, he also notes out by a figurative manner of speech, a confession. For in regard there was but one tongue only which acknowledged and called upon the true God, to wit, of this people that dwelt in the land of Canaan; it thereby appears sufficiently, that by this word tongue, we must also understand their consent in religion. To speak the same or diverse language, whereby either agreement or discord are signified; are phrases of speech very frequent in the Scripture. But let us observe that every consent is not sufficient: for example; if men should agree together to retain a worship of their own devising and approbation, ought they not to come and consent to that truth which was revealed to the fathers? Neither does he only say, that the Egyptians should speak one and the same language; but the language of Canaan: for they were to change their speech, and to use that which God had sanctified: not that the pronunciation of this language was more holy; but it is commended, because it contains the doctrine of truth. We are to observe this diligently, to the end we may learn the true manner of consenting. We ought to seek agreement by all means; but let us beware that the conditions be good whereby it is procured: for it is not lawful to seek a mean between both, as the destroyers of true religion do, which yet would be taken for makers of pacifications. Away with such light and double tongues; let the truth be retained, which has no other foundation but the word of God. Let them that draw near to it, speak with us: and whoever falsifies that, let him avoid, and choose a language fitting his own humor: but let us continue firm and constant in this truth. The Egyptians then cannot speak the language of Canaan, unless they first of all forsake their own; that is to say, all superstitions.

Some refer this to Ptolemeus, his time, but without any good ground: because we may gather from the verses following, that the Prophet speaks of the pure religion and true worship of God. And first of all under the figure Synecdoche, he teaches that the speech shall be holy, taking one only kind thereof; to wit, that they shall profess themselves to be God's servants by swearing by his name. It may be read, They shall swear in the Lord, or, by the Lord; because the letter Lamed, often signifies By. If we read it, In the Lord; the sense will be, that they should promise to obey him, and that with a solemn oath; as when a nation takes an oath of allegiance to their Prince. And it is all one as if he had said; they shall submit themselves under the power of God, and yield themselves under his government. But in regard the other reading is more generally received, I also the more willingly allow of it. For seeing an oath is a part of God's worship, the whole is hereby signified, by taking a part for the whole. To swear also by the name of God, is often taken to bear witness that he is the true God.

His meaning is in a word, that they shall [reconstructed: soundly] give their names to Christ. Hence we may gather, that we must make an open profession of our faith, if we mean to yield God his true service: and if any will keep his faith shut up in his heart, such a one shall be sure to have but a cold opinion instead of faith; because true faith brings forth a frank confession, and so inflames us inwardly, that we shall neither will nor choose, but make that known to others which we carry in the closet of our hearts. Every knee shall bow before me, and every tongue shall swear by my name, says the Lord (Isaiah 45:23). Where faith is then, there ought also to be the outward worship and the confession of the mouth (Romans 10:9-10). We must in like manner observe, that the things which appertain to God's service, ought not to be applied to profane uses: it is the profanation of an oath then, to swear by any other thing than by the Lord. For it is written, You shall swear by my name (Deuteronomy 6:13). Do we not contemn and defile his holy name, if we mix Saints or any other creature in our oaths? Let us note here also with what reverence we ought to take an oath: for if we thereby make profession of God's honor, ought we not to come to it with fear and humility? Afterwards, where he says in the end of the verse, that every sixth city shall be destroyed, the meaning is, that all such as turn not to God to serve him shall perish, without hope of restitution: this is the reason why he opposes the cities of Egypt which should begin to acknowledge God, against those that are appointed to confusion. Where the service of God is wanting then, there we can expect nothing but utter ruin: for the word Heres signifies cursing and execration, after which follows ruin and eternal death.

Vers. 19. In that day shall the Altar of the Lord be in the midst of the land of Egypt, and a pillar by the border thereof to the Lord.

He continues on still that which he spoke in the former verse, and expresses more fully the [reconstructed: renewal] of Egypt, because true religion shall flourish there, the pure service of God shall be established, and all superstitions shall fall to the ground. Now he uses this word Altar, to represent God's worship, as by the sign thereof; because sacrifices and oblations were exercises of piety. By the midst of Egypt he understands the principal part of all the kingdom, as if he should say, in the midst of the kingdom, or in the most excellent part of it. As touching the word pillar, we may not think he speaks of images that represent the shape of Saints, or men, but memorials of the fear of God: or his meaning is, that they shall be as signs or landmarks, like to those which bound [reconstructed: out] the ends and limits of kingdoms: and that after this manner there should be signs set up, whereby all men might know that God governed this people. And do we not see it ordinarily fall out, that when a people is truly converted to God, having once forsaken and detested their idols and superstitions, how they openly set up signs of true religion, so as all may know that God is purely worshipped there?

Josephus tells how Onias abused this place, when he fled to Ptolemeus Philometor: for he persuaded him that it should be a very profitable course to set up an Altar in the country, upon which the Jews, that dwelt there, might offer sacrifice: and alleged this text, affirming, that this prophecy ought now to be fulfilled. And in the end this wicked priest made the King believe it to be true, although the Jews openly gainsaid him: for the King regarded his own benefit; and this bad fellow, who had been deposed from his office, meant to obtain new credit and favor. So by this means whatever opposition there was, yet could not this wicked counsel be hindered. But Isaiah under these figurative signs plainly describes the pure worship of God which was then in use: for he has respect to his own time, and to those with whom he had to deal. Onias then did wickedly pervert this place to serve his own turn.

But the popish Doctors are no less impudent at this day, in drawing in a place of Malachi by the hair, as it were, to maintain the sacrifice of the Mass. For where he says, It shall come to pass that incense shall be every where offered to God: from there they conclude, that there are some sacrifices differing from the ancient sacrifices: for neither oxen nor other beasts are to be sacrificed; therefore it is the Mass, say they. Truly a very trim argument. We may easily discern that Malachi speaks there of the service of God, noting it under one of the shadows of the Law, as Isaiah does in this place (Malachi 1:11): and we ought to mark these kinds of speech diligently, which the Prophets are wont to use very often.

This then may be plainly explained by another place in Joel, which we will allege by way of example, Your sons and your daughters shall prophesy, says he, your young men shall see visions, and your old men shall dream dreams (Joel 2:28). Saint Peter tells how this prophecy was fulfilled when the Apostles being inspired with the Holy Ghost, spoke different tongues: for whereas they were unlearned before, they then began to be fit to teach the heavenly mysteries (Acts 2). We read nothing there of dreams. The Apostle then seems to allege this place very unfitly: but it appears that Joel meant to signify nothing else in this place but prophecy; and uses the word dreams and [reconstructed: visions] for ornament sake, because the Lord in times past did make his mind known to the Prophets by this means (Numbers 12:6). He also had respect to the custom used at that time, because the Jews would hardly have understood what the gifts of the Holy Ghost meant, seeing it was a thing as yet unknown to them: for being nourished up under rudiments of the Law, they could aspire no higher than to the sacrifices and ceremonies; or whether the signs and sacraments led them.

The Prophets lisped to them then as to babes or children, to whom we use not to speak of higher matters than that which they may be able by little and little to comprehend by custom. This doctrine therefore will give us the meaning of many texts, the obscurity whereof we might otherwise be held a long while in doubt of. It plainly appears that the Prophet speaks of Christ his kingdom, so that the things whereof he speaks, were not fulfilled till his coming. The shadows must be taken away, that we may behold the truth of things; and so by the Altar we understand the pure and true invocation of God's name. But yet the Prophet therewith shows by these outward signs, that the pure service of God cannot be preserved without the public exercises of religion, the manner whereof must not be disposed according to our will. Let men's inventions cease then, that God alone may be heard in this matter.

Verse 20. And it shall be for a sign, and for a witness to the Lord of hosts in the land of Egypt: for they shall cry to the Lord because of the oppressors, and he shall send them a Savior, and a great man, and shall deliver them.

We cannot offer any acceptable service to God, unless he prevent us by his grace. For who will dedicate himself to his obedience, that is not drawn first by the sweet taste of his goodness, to embrace him with a right affection? He must needs call us first then to himself, before we can call upon him: and all access is shut up against us, till he have first of all allured us to come to him. He said before, that they should be subdued by various afflictions, to the end that they might be subjected to God: he now repeats the very same thing; for men will never renounce neither themselves nor their vanities, till they are brought to teachableness by strong hand. Notwithstanding he by and by adds another kind of summons; to wit, they shall go familiarly to God, after they have tasted of his loving kindness. For the cry whereof he speaks, proceeds from faith; because they would never betake themselves to this refuge, unless they were allured thereunto by the taste of his mercy. And whereas he promises to send them a Savior, by whose hand the Egyptians shall be delivered; it can be meant of none but of Christ; because Egypt was not delivered from her miseries, but in regard that the Gospel was first of all preached there.

We read what sundry changes this country endured by the space of four hundred years, insomuch as it was almost utterly destroyed and laid waste by foreign and civil wars: but when it seemed to be at the last cast, as they say, behold, it was converted to the Lord, and delivered out of the hands of tyrants and enemies. Thus Jesus Christ delivered this country, when he began to make himself known to it. We in like manner ought to be thus disposed to know and serve God, that when we shall be various ways afflicted, we may know that our salvation consists in him alone. And would to God the world had learned this lesson at this day, seeing it is in such disquietness, that it seems near to destruction. For what end of these troubles can it look for, but utter ruin, unless by repentance it acknowledges that it has been justly punished for its own impieties? And when it is added, To deliver them; we are to gather from here a very profitable doctrine; to wit, that God helps us by Jesus Christ; through whose power he has assisted his own, even from the beginning: for he was the perpetual mediator; and by his intercession all good things have been obtained at the hands of God the Father. Who being now come and revealed, let us know that we can obtain nothing of the Father, but by his means.

Verse 21. And the Lord shall be known of the Egyptians, and the Egyptians shall know the Lord in that day, and do sacrifice and oblations, and shall vow vows to the Lord and perform them.

Isaiah adds now that which was the principal: for the Lord can neither be served, nor called upon, unless we first know him to be our Father. As says Saint Paul; How shall they call upon him whom they know not (Romans 10:14). For we cannot be partakers of God's gifts to our salvation, unless the true knowledge which is by faith go before. He has good reason therefore to add knowledge, as the foundation of all religion, or the key which opens the kingdom of heaven to us. Which knowledge we cannot have, but by doctrine: from which we may conclude, that God rejects all newly found services; for he cannot approve of that which is void of that knowledge, which proceeds from the hearing of the true and pure doctrine. Men shall never be able to settle a right form of God's service then, if they only bring that which themselves have devised. These places are worthy to be well observed; for therein the Holy Ghost shows us what true adoration and invocation is; namely, having banished all the inventions of men, whereunto they obstinately stick, we should suffer ourselves to be taught by the word of God; and if we once be furnished with the authority thereof, let us freely and openly condemn whatever the world extols and admires. Whereas he says again, that Egypt shall know; it is a repetition of some weight: for this knowledge is of so great importance, that it ought not to be slightly passed over, because it holds the chief place; without which there is no true worship of God.

And they shall sacrifice.] This place must be expounded like the former, where he mentioned the Altar. For to what end should sacrifices serve, when Christ is manifested? Under this shadow then, he mentions the confession of faith and prayer, which followed the preaching of the Gospel. Now under this word he comprehends whatever was offered to God, as beasts, bread, all sorts of fruits, and whatever served to the acknowledgment of God's goodness. But the difference between the old Testament and the new is to be noted; and under these shadows and ceremonies, we are to understand that reasonable service of which Saint Paul speaks in the Epistle to the Romans, Chapter 12, verse 1.

That which is added of vows is also a part of God's service. The Jews were accustomed by vows to profess that they acknowledged the goodness of the Lord: and they then especially gave thanks by a solemn vow, after they had received some rare and excellent benefit from him. They also made voluntary vows for various respects, according as every one thought good. Yet none had liberty to vow this or that, after their own imagination; but there was a certain rule prescribed them. However it were, it appears that the Prophet signifies nothing else by this word vow, but God's service, to which the Egyptians should give themselves after they had received the knowledge of the truth. But he mentions those exercises of piety, by which the Jews made profession of the true religion. From here the Papists draw an argument to prove that we must fulfill our vows to God: but seeing their vows are made at random, and without any discretion, this place gives them no warrant for the maintenance of their error. For Isaiah foretells what the Egyptians should do after they had embraced and followed the doctrine of salvation. So in like manner when David exhorts the people to vow, and to pay their vows, they think it makes for them: but he means not that they should therefore make rash or unlawful vows. For the rule of right vowing stands always in force, beyond which we must not pass; to wit, God's word, by which we are taught what he requires of us, and what we should vow and fulfill.

There was never any liberty given us to vow whatever we please: the reason is, because we give ourselves the reins too much, and suffer ourselves to rush against God in all things, being more impudent in this behalf than if we had to deal with men. Now you see the cause why it was needful that men should be restrained by some bridle, even to the end they might not give themselves over-great liberty in God's service and religion. Seeing it is thus, we may all see that God approves of nothing but that which his Law confirms, and rejects all things else as a strange and superstitious worship. Whatever then any man vows of his own head without warrant from God's word, cannot be sound: and if he fulfill it, he sins double, first, for vowing foolishly, as if he toyed and played the fool with God: secondly, for accomplishing that which he has rashly vowed without warrant: whereas he ought rather to have repented himself, and to have refrained from doing it. So far is it then that such vows bind any man, that on the contrary having acknowledged his fault and rashness in so doing, he ought to change his mind, and to cease from performing it. If any now shall make inquiry concerning Papistical vows, it is easy to prove that they have no affinity with God's word. For if those which they esteem lawful, and the most excellent above the rest are wicked and unlawful, as the vows of Monks are, what may we think of the rest? They vow perpetual chastity, as if it were granted to all in a like measure: now we know this gift is rare, neither is it promised to all; no, not to those who otherwise are endued with great and excellent graces.

Abraham was of an excellent faith, and constancy, of singular meekness, and holiness, yet had he not this gift. Christ himself testifies that it is not given to all, even then when his Apostles so highly commended single life (Matthew 19:6, 10, 11, 12), and Saint Paul says the like (1 Corinthians 7:7, 9). He then which has not this gift of continence, and yet vows it, does ill, and shall be justly punished for his presumption. From here have come those infinite shameful examples, whereby God has justly punished such pride in the Papacy. They vow poverty also; as if it were unlawful for them to enjoy anything of their own; yet do they abound in wealth above all men: is not this a plain mocking of God? As to the obedience which they vow, it is nothing else but mere rebellion: for they shake off Christ's yoke, to subject themselves to men. Others vow pilgrimages, to eat no flesh, to keep certain days, and other things full of superstitions. Others vow to God fond and foolish toys, as if they had to deal with a little child: for we are ashamed to make such promises to men, among whom nothing is confirmed unless both parties be first agreed between themselves, and do allow of one another's act. Surely we should much less undertake anything in God's service, unless we have good warrant for our deed out of his holy word. What service will you call that where the statutes of God are nothing accounted of, and where the will of man only takes place? Can this be acceptable to God, think we? No, shall it not rather be termed superstition, which Saint Paul so much detests (Colossians 2:23)? Those which make such vows then brag in vain that they serve God therein, as if this place any way favored their conceit, because the Lord detests such worship.

Verse 22. Therefore the Lord shall smite Egypt, he shall smite and heal it: for he shall return to the Lord, and he shall be entreated of them, and shall heal them.

Now the Prophet concludes that which he had said before, to wit, that the chastisement of which he spoke should be profitable to the Egyptians, because it should be as a preparation to bring them to repentance: as if he should say, The affliction with which the Lord shall smite Egypt, shall turn to the singular benefit and good thereof. Those who read, He shall smite with an incurable wound, do interpret this place amiss, and do much diminish the Prophet's meaning: for he shows that the wounds shall be profitable, because God will use them as a means to bring them home. From where we are to gather, that we should never refuse to be chastised of the Lord, seeing he does it for our great good; in regard that impunity engenders a greater license to commit sin. And because men are wonderfully prone in giving themselves the reins while God spares them; therefore he himself, is fain to prevent the mischief as we say: which he does by chastisements and afflictions, that he might thereby provoke and prick us forward to repentance and amendment of life. Look here an excellent example set before us in Egypt, who found grace and mercy at God's hands, although she was stuffed with superstitions and impiety, and surpassed all other nations in idolatry.

But note the means how; to wit, by turning to God: for this is the exposition of the former member: as if he should have said, God shall heal the Egyptians, because they shall convert. Let us gather from here, that conversion is as it were a resurrection from eternal death; for we are but dead all the while we remain unconverted: but being once converted, we enter into favor with God, and are delivered from hell. Not that we merit this grace by our repentance; but because by this means the Lord raises us as it were from death to life. To this repentance there is a promise added: from where we gather, that our requests are not in vain, when we crave pardon for our sins: provided that our repentance be not hypocritical.

Now when the Lord says, that he will be merciful to the Egyptians; he therewith shows, that they shall obtain favor immediately after they be once converted. It shall be a true conversion then, when calling upon the name of God shall follow it. But this invocation cannot be without faith; for the wicked themselves may have some knowledge of their sins; yet none of them will have their recourse to God's mercy, neither shall they ever be truly reconciled to him, unless they be touched at the heart with the true feeling of that repentance which is joined with faith: (Romans 10:14).

And I will heal.] He repeats not that which he said; to wit, the Lord shall smite Egypt, and heal it; but he promises to heal it in another signification, that is, the Lord shall cease to correct it. The healing of which he made mention before, was inward: but this latter is referred to the punishments and afflictions. In a word, his meaning is, that God will prepare a speedy remedy to heal all their diseases. For as soon as we be reconciled to God, he finds nothing in us that deserves to be punished. Do not chastisements come for sins? But sins being pardoned, so are also the corrections which they have deserved. And if so be we are chastised, it is a sign that our repentance is not yet such as it ought to be. To be short, let us keep in mind this order which the Prophet here sets before us. First, men are prepared to repentance by corrections. Secondly, they are healed, because they are delivered from eternal death. Thirdly, being brought to the knowledge of their sins, they seek pardon. In the fourth place, God becomes gracious and favorable to them. Lastly, corrections cease, having once obtained pardon of the Lord. Now I think there is no man which ought not to acknowledge these things which Isaiah pronounces here of the Egyptians in himself, in whose person God sets as it were a type and an example before the whole world.

Verse 23. In that day shall there be a path from Egypt to Assyria; and Assyria shall come into Egypt, and Egypt into Assyria: so the Egyptians shall worship with Assyria.

Now the Prophet shows how it shall come to pass that the Lord will shed this his bounty forth everywhere: as if he should say, This largesse shall not be shut up in some corner, neither shall it be felt of one people alone, as it was wont to be. Now he speaks here of two nations which were the sworn enemies of the Church, and therefore seemed to be the furthest off from God's kingdom of all others. For a man might have had much more hope of nations further off, in regard that these two made war, as you would say then, upon God himself, and persecuted his Church of set purpose. Oh Lord! if it be so that he shows himself thus merciful to the capital enemies of his Church, that passing by their sins, he adopts them for his children, what will he then do to other nations? Thus you see a manifest vocation of the Gentiles, contained in this prophecy.

When he says, The way shall be open, and there shall be a mutual access, so as one shall go to another; he therein notes their brotherly conference. We know that the Egyptians had wars with the Assyrians almost continually; so as they hated one another deadly. Now the Prophet proclaims here, that God shall turn their hearts, and reconcile them one with another in such sort, that they shall trade and traffic one with the other; and the passages which in times past were shut up, shall now be set open. We are to note that in this place then, which we have observed before in the second chapter; that is, when men are reconciled to God, they ought to nourish brotherly kindness between themselves; for all strifes, debates, envies, and grudgings, ought to cease with us, when God is at one with us. Is it not to be marveled at then, when he says, that the way is open to go out of Egypt into Assyria? But all this doubtless ought to be referred to the Kingdom of Christ, seeing we read not that the Egyptians had this agreement with the Assyrians till they came to the knowledge of Jesus Christ.

Shall love.] This member may be translated, "They shall serve, or worship God": but because this word God is not here expressed, it may be referred to the Assyrians, and indeed the Hebrew particle [illegible] leads us to think so. Thus you may expound it then: those which in times past burned with a desire to do hurt shall change their minds, and in place thereof shall desire to do good. In a word, you shall see in them the fruit of true repentance; because whereas they had been accustomed to despoil one another by frequent wars, they shall now take delight and pleasure in one another's company. And this sense will suit well to the scope of the Prophet's words. And yet I reject not the other interpretation which is followed by the most; namely, that those who previously worshipped many gods shall now acknowledge but one God only, and shall make one confession of faith. Thus it shall be free for everyone to follow which of the two expositions he likes best. But if the last be received, the Prophet then makes this brotherly love to flow from the fear of God, as the river from the fountain.

Verse 24. And in that day shall Israel be the third with Egypt and Ashur, even a blessing in the midst of the land.

Now Isaiah sets down the conclusion of the promise here, which he had touched; namely, that the Egyptians and the Assyrians shall be blessed as well as Israel. For before, the grace of God was shut up as it were in Israel, in regard that the Lord had made a covenant with this people only, and had spread out his cord upon Jacob; as Moses speaks (Deuteronomy 32:9). And David says, God has not dealt so with every nation, neither had they known his judgments (Psalm 147:20). To be short, the blessing of God abode in Judea only: but here he says that it shall be communicated to the Egyptians and Assyrians, under which two names he comprehends all nations besides. They are not named here by way of honor; but in regard they had been the perpetual enemies of God, they seemed so much the further estranged from him, and to have less hope of favor than any others. Therefore, however he adopted to himself the children of Abraham only, yet now he is content to be called the father of all nations, indifferently. Some translate, Israel shall be the third, which I approve not: for inasmuch as the noun is of the feminine gender, it should be joined with the word [illegible]: and this word blessing is as much to say as example, or mirror of blessing.

Verse 25. For the Lord of hosts shall bless it saying: Blessed be my people, Egypt and Ashur, the work of my hands, and Israel my inheritance.

He comes again to the reason and exposition of the former sentence: for he teaches that the Assyrians and Egyptians shall be companions with the elect people by the free goodness of God. And it is as much as if he had said: however these titles appertain only to Israel, yet shall they be transferred nonetheless to another people, whom the Lord shall adopt to himself. Now there is a mutual correspondence between God and his people, so that those whom he pronounces to be his people with his own mouth may also answer, and by good right say, that he is their God. This privilege is indifferently granted both to the Egyptians and Assyrians. But although the Prophet meant to make these strangers companions with the Jews, who were the household-people of God, yet he distinguishes their degrees by special marks. For in calling the Egyptians God's people, he means that they are partakers of that honor which God vouchsafed only to the Jews. He adorns the Assyrians with the proper title given to the Church, saying that they are the work of his hands.

The Church (as we have said elsewhere) is called the work, or workmanship of God (Ephesians 2:10), because the faithful are reformed by the spirit of regeneration, to the end they may bear the image of God. Thus by the work of the hands, he means not our creation, as we are made men, but regeneration, as we are created to newness of life; that so being separated from the world, we may be made new creatures. From which we perceive that in the matter of our new life, we ought to attribute nothing to ourselves, because we are altogether the workmanship of God. But when the Prophet speaks of Israel, he adorns him with his preeminence; namely, that he is the heritage of God: to the end he might still retain the right and honor of the firstborn among his new brethren. For this word heritage has a greater emphasis in it than we commonly think. For questionless that same covenant which God made first with them gave them such a privilege as could not be annulled by their unthankfulness; because the gifts and callings of God are without repentance, as Saint Paul teaches (Romans 11:29; Ephesians 2:12). Which shows that they are the firstborn in God's house. However then the grace of God be now shed forth and spread abroad further, yet they cease not to hold the first degree, not by their merit, but by the steadfastness of the promise.