Chapter 24

Verse 1. Behold, the Lord makes the earth empty, and he makes it waste: he turns it upside down, and scatters the inhabitants thereof.

This prophecy, as I take it, is as it were the shutting up of all those things which have been described from the thirteenth chapter to this, wherein Isaiah has not only foretold the ruin of the Jews and Israelites, but also of the Moabites, Assyrians, Egyptians, and others. In a word, he here comprehends all in a short sum, as if he had viewed all the neighbor countries that were known to the Jews. Some refer this to the Israelites, others to the Jews, thinking the Prophet speaks of their destruction: but seeing he makes mention of the world, I cannot be drawn to take this place in any other sense, but that he now in a few words comprehends all that which he has said of many particulars, and those belonging to various times. Whereas he in the next verse makes mention of the Priest, it contradicts what I say not at all, although it might thereby seem that these things should only pertain to the people of God: for although he speaks of all nations, yet the Jews always deserving to be preferred in the first place, Isaiah was to regard them chiefly and principally, because it was theirs by right. For he speaks of others incidentally as you would say: no marvel then if having touched them, he mentions his own people in a particular manner.

Others understand this place of the whole world in general; yet so as they refer it to the last day: which, I think, is too strict: for the Prophet having threatened the Jews and other nations, in the end adds a consolation, to wit, that the Lord will once again raise up his Church, making her to flourish more than ever it did: now how can this agree with the last Judgment? By the word earth, I think the Prophet means not the whole world, but those regions which were well known to the Jews: as for example, if we at this day should speak of things which happen in the world, we should hardly pass beyond Europe, much less should we think of that which is done in India, because the parts on this side is our world as it were. In the same way Isaiah speaks of the earth, and of the inhabitants of the countries adjoining, which he, and those to whom he spoke, knew. To conclude, we may limit this world of which the Prophet speaks in this place, within the confines or bounds of the Assyrians, Egyptians, Moabites, and other nations, as if he should say, Hitherto I have spoken of various calamities which then were likely to fall upon many people, and do yet threaten many others in particular: but now behold the conclusion, The Lord will spoil and overthrow the face of the earth, with all the beauty of it.

Others expound the verb Bolkah, he opens the earth, that the enemies may the more easily enter into it: but I had rather expound it, He uncovers the earth, because they use to say, The earth is covered or clothed all the while great multitudes of people inhabit it; as also when it abounds with beasts and fruits: conversely, it is said to be uncovered and made bare when it has lost her inhabitants, for so she is stripped of her garment, even as if a man should be stripped out of his coats and other apparel. Now this was to happen to the Assyrians, Egyptians, and other nations which he mentioned before, as well as to the Jews, and therefore he wraps them up altogether in one judgment.

Verse 2. And there shall be like people, like priest, and like servant, like master, like maid, like mistress, like buyer, like seller, like lender, like borrower, like giver, like taker of usury.

And there shall be like priest.] By these words he signifies an utter ruin, where all order, government, and policy shall cease: for while any Commonwealth flourishes, there is always a certain difference between the people and the priests: well then, he notes a horrible confusion. Now under this word priest, he puts the particular for the general, taking a part for the whole, which is a thing very usual in the Scriptures; although we may take the word Cohenim for those which are placed in any dignity whatever: because the Hebrews sometimes give this name to Princes, but especially to such as are of the blood Royal: notwithstanding I willingly receive the figure Synecdoche before mentioned. Now since the Prophet puts this confusion of estates among the catalogue of God's curses, showing that when they be thus turned topsy-turvy, it proceeds from his fearful indignation: we ought on the contrary to gather how well-pleasing policy, and the well ordering of all things is to God; as also what a great favor we receive from him when such good order is preserved and continued among us. For it being gone, our life differs nothing from that of brute beasts. We are therefore not only to acknowledge it to be a heavy hand of God upon us, but also to confess our own sins to be the cause, when he confounds estates, deprives us of the word, and of judgment seats: which being once put down, the comfort of our life therewith is fallen to the ground.

We may also observe hence, that the Lord in executing his judgments, spares not men's persons, of whatever calling they may be. What a holy calling was the priesthood which the Lord had consecrated to himself, and adorned in a glorious manner? How much did the people also glory in it; as if the continuance thereof had been unchangeable, and to have endured forever? Yet notwithstanding even this honorable order of men, is wrapped in among the judgments of God; because he respects no persons. In fact, the more favors we have received from him, and the greater our advancement is, the more severely will he correct us, if we prove ungrateful, and abuse his benefits.

To this pertains that which is here added touching masters and servants, buyers and sellers: for we know that these callings are lawful, and are not jumbled together, unless it be when God smites his people in justice; as we have said before: for in a state well managed, men put a difference between the master and the servant. Neither can a Commonwealth long stand without buying and selling: now to make the poor equal with the rich, what is it else but to overthrow all human society? We have the Prophet's meaning then, as if he should say; All policy shall be abolished, because in these ruins, the rich should be brought into extreme poverty. To conclude, he here sets forth a horrible destruction, after which shall ensue a wonderful change.

Verse 3. The earth shall be completely emptied and utterly spoiled: for the Lord has spoken this word.

He confirms that which he said before: and withal admonishes them, that these changes shall not fall out by haphazard, as they say; but that it shall come to pass by the providence and work of the Lord. He said expressly in the first verse, that the Lord was determined to empty the earth: now he tells them, that it shall so come to pass, adding a reason of it; to wit, because God had spoken the word: and therefore it could not be called back again.

Verse 4. The earth laments and fades away, the world is enfeebled and decayed; the proud people of the world are weakened.

The Prophet holds on his speech still: for all these words serve to lay forth the manner of the ruin of the whole earth; that is to say, so much as was known to the Jews. Now he sets out this judgment of God, under borrowed speeches more familiarly, that he might awaken the drowsy; as he is wont to do.

By the high people, we may understand those which were more excellent than others: for that was a matter of greater wonder, than if some people of a base condition had been destroyed. Notwithstanding, if any be pleased to expound it particularly of the Jews, I will not gainsay them: for albeit the Assyrians and Egyptians exceeded them in riches and power; yet notwithstanding the Jews were higher than they, in regard that God had adopted them for his own. Yet the other exposition pleases me better: for so his meaning is; that God will not only punish them of mean estate, but those also that are advanced to honor and dignity above others.

Verse 5. The earth also deceives, because of the inhabitants thereof: for they transgressed the laws, they changed the ordinances, and broke the everlasting covenant.

Others translate, The earth is polluted; because the verb Caneph, signifies to be wicked: both senses may agree, but the verse following requires that we expound it; The earth deceives. For he seems to amplify it further by and by after, when he says, that the curse has devoured the earth. There is no great hardness in the word Tacath, whether we translate it Under, or, Because of her inhabitants. Now there is a mutual traffic, as it were, between the earth, and those that labor in it: so as she ought to render them that which she has received into her bowels, with usury; for otherwise she deceives them: but she yields a reason why she deceives, when she lays the blame upon the inhabitants: for themselves have made her barren by their wickedness. Our sin is the cause why the earth sustains us not, nor brings forth her increase as God has ordained by the course of nature. His will is, that she should be a mother to us, to the end she may yield us food: now if she change her nature and course, or degenerates from her fruitfulness; let us impute that to our own wickedness, because we ourselves overthrow that order which God has set: for otherwise the earth would never deceive, but would always render us that which she ought. The cause is by and by added, why the earth is become unfaithful and deceives her inhabitants: for is it not good reason they should be defrauded of their provision of food, that will defraud God, their Father and sustainer of his honor? Now he taxes the revolt of his nation here in a particular manner: for their fault was much more heinous, and less excusable, than all the sins of those which were never taught in God his school.

The word Torah is transferred to the law, because it signifies doctrine: but it is here put in the plural number, and signifies all the doctrine that is comprehended in the law. Now because the Law consists as well in Commandments as promises, the Prophet adds two other words or parts of it, to make his meaning the more plain.

The word Chok, signifies an Ordinance, and by it some understand the Ceremonies, others Manners. We may translate it Instructions: for I take it not only for Ceremonies, but for all things that belong to the rules of good life. Thirdly, he puts the word Berith, which signifies a bargain or covenant. This word is to be restrained to the covenants whereby the Lord adopting his people, promised to be their God. He reproaches their unthankfulness then, because that albeit the Lord had manifested himself to them diverse ways, and had given them singular testimonies of his love, yet were they rebellious and wanton, transgressing his laws, and violating his holy covenant.

Quest. But why does he direct his speech to the Jews? Because he knew that he was sent to them as their Prophet to teach them. Ans. Hence we may gather what the rule of a well ordered life is: for it is contained in the Law, which we must precisely follow if we will approve our doings to God, if we turn from it to the right hand or to the left, we are guilty of transgression. We may also observe that God would not only have us to think upon his laws and commandments in his word, but also upon his covenant: for the principal part of the word consists in the promises by which he adopts and receives us for his people. Now it is not to be doubted but in these variety of words the Prophet meant to amplify the matter: as if he should say, You are wholly corrupt, nothing remains sound among you.

He calls it the everlasting covenant, because it ought to be perpetual, inviolable, and to endure for ever, for it ought to continue always from the father to the son, that the memory of it might never be lost, but might be preserved steadfast in all ages. He lays forth their disloyalty then and malice, in that they durst violate the covenant made between God and them, and overthrow the things which the Lord would have kept sure and steadfast. This was odious: no marvel then if the earth avenge herself of such an impiety, by denying men their sustenance.

Verse 6. Therefore has the curse devoured the earth, and the inhabitants thereof are desolate: therefore the inhabitants thereof are burned up, and few men are left.

Others translate Forswearing: but because this word also signifies to curse, I doubt not but it is taken here for cursing, the Prophet having an eye to those curses which Moses denounces in the Law against the wicked that transgress it: Isaiah testifies then that all the calamities which should come to pass, proceeded from the curse of God. We know that the earth was cursed because of the transgression of the first man, so as it brought forth thistles and briers instead of good fruits (Genesis 3:17-18), and yet notwithstanding the Lord has so moderated this curse, that it ceases not to yield men food, although in regard of their unthankfulness they be unworthy of it. If we then cease not to offend God, adding sin to sin; is it not good reason that we should feel this curse to prick us to the quick, and that the earth should grow barren and unfruitful?

I think the verb Asham, should rather be taken to desolate, than to transgress; and the scope of the text also leads us to it, therefore I have translated, they are desolate: unless any had rather take the conjunction for a particle of showing the cause, in this sense, The earth being cursed of God, is withered, because the inhabitants thereof are wicked. The verb Charu may be taken by way of similitude, which I approve best of, to wit, that those whom the wrath of God has devoured, were burned, for destruction is often compared to the burning of fire.

Now whereas in the end he adds, that a few men shall be left, from there we may perceive, that this prophecy cannot be expounded of the last judgment: for the Prophet rather foretells and confirms the certainty of those calamities which he had threatened to befall sundry nations, that by this means the faithful being now ready to endure many afflictions, might fear, and be drawn to repentance.

Vers. 7. The wine fails, the vine has no might: all that were of merry heart, do mourn. 8. The mirth of tabrets ceases: the noise of them that rejoice ends: the joy of the harp ceases.

He continues on the same matter still, but in a more particular manner, foretelling the desolation that should happen to the land of Judea. Now he uses a large description, that he might [reconstructed: touch] them the nearer to the quick, and wound them with the sense of God's judgment. He also taxes their excess, intemperance, and wantonness, because that in so great abundance of all things they rebelled against God.

But this ingratitude is not the sin of the Jews only, nor of that age alone, but it may be seen everywhere, that the more men are glutted with the blessings of God, the more proudly they advance themselves against him, and give themselves the reins too much. For this cause the Prophet reproves them, as if he should say, Until now you have plunged yourselves in delights and pleasures, but the Lord is determined to cut you short. Now Isaiah speaks of the thing to come, as if it were already present, the better to paint it out as it were before their eyes.

Vers. 9. They shall not drink wine with mirth: strong drink shall be bitter to them that drink it.

It is not a thing evil in itself to drink wine; for God has ordained it for man's use: but the Prophet here describes the banquets of drunkards, in which nothing is to be seen but excess, dissolutions, and dishonest songs. Moreover, because they had abused their abundance, he threatens them with want; which men draw into their houses, when they abuse God's bounty by their riot. He adds further, that if they shall drink strong drink, it shall be bitter to them: for sorrow makes us feel no taste either in meat or drink. The sum is, that God will deprive them of the use of wine, notwithstanding they have plenty; because the sorrow with which they shall be overwhelmed, will cause them to lose all taste and savor therein. Strong drink shall be bitter: that is to say, you shall not enjoy their pleasures and delights, in which you have soaked yourselves, any longer.

Vers. 10. The city of vanity is broken down: every house is shut up.

I willingly agree, that this be particularly referred to the destruction of Jerusalem; although from the scope of the text we may gather, that it also extends itself to other cities; because he will by and by summon the nations in the plural number, to appear before the judgment seat of God. But in regard that Isaiah principally respected his citizens; we may well take it, that this city of vanity is Jerusalem: either because there was no true virtue in it, or because it was destroyed.

We may refer the word [reconstructed: Tohu], the destruction itself, or to the sins by which they had provoked the wrath of God against them. If we refer it to their iniquities; his meaning is, a city wherein there is nothing but disorder: and this sense pleases me best, albeit it may also be referred to the destruction. For as I take it, he shows the cause of the ruin with which he threatens the city; to wit, because justice and equity were banished out of it. The houses shut up, signify that there shall be great solitariness: for this is added only to exemplify the desolation of this city.

Vers 11. There is a crying for wine in the streets: all joy is darkened; the mirth of the world is gone away.

His meaning is, there shall be great scarcity of wine. Now where want and famine is, there are innumerable complaints; not only in corners, but in public places also. He expresses these complaints and lamentations then; but withal he taxes their excess and intemperance, in that they contented not themselves with things necessary, but soaked themselves in an overflowing of drunkenness and all voluptuousness. For we should supply an antithesis that is wanting here; to wit, You until now abounded in wine and good cheer, through which you have taken occasion to grow wanton and proud against God: you shall therefore be justly deprived of them, so that instead of your rioting, shall be heard cries and sighings.

We must also note a similitude in this second member: for as we are wont to say, joy then shines in her brightest colors, when we have matter of joy — the Prophet therefore says, that it is darkened; because sorrow is as a cloud put between. To rejoice, is a thing lawful in itself, as also to drink: neither does the Prophet reprove it; only that immoderate and inordinate joy: for men seldom keep compass, by reason of that lawlessness which is in them. For as much as the Jews then had proudly given up themselves to all dissoluteness of life, he sets God's just judgment before them: for joy is then justly cut off from us, when we know not how to entertain the benefits of God with thankfulness, nor know not how to rejoice in him. He is enforced then to take our delights and pleasures from us, and then to compel us to mourn and sigh.

Verse 12. In the city is left desolation, and the gate is smitten with destruction.

By an elegant manner of speech he describes the destruction of Jerusalem, or of many other cities together. The beauty and perfection of cities consists in the multitude of inhabitants: they are therefore called deserts, when none are left to dwell in them. Now the Prophet tauntingly says, that destruction shall dwell in the city. True it is that some translate the word Shammah, Desolation: but both the words come all to one sense. He makes mention of the gates, because a man might perceive by them, whether the city were full of people or no; for there they all came, and there justice was administered. First then he speaks of the whole city in general; and then notes one particular for amplification's sake: for although cities be destitute of inhabitants, yet some may be seen at the gates: but if they be empty, the desolation must needs be great throughout the city.

Verse 13. Surely thus shall it be in the midst of the earth among the people, as the shaking of an olive tree, and as the grapes when the vintage is ended.

In as much as this sentence comes in between the threatenings and the consolation, it seems he should only speak to the elect, and not to all the people indifferently: unless we will say that he describes that scattering whereby the Jews were divided as it were into many nations. But because this should be too strict and harsh, I expound it simply, that some hope is left to the other forlorn nations. And truly this prophecy does indeed properly belong to Christ, through whom it is no marvel if the Gentiles have some part of the promise of salvation. The Prophet has already used this similitude (Isaiah 17:6), but there he only mentioned the church of the Jews, telling them that a small remnant should still remain of the holy seed, lest the faithful might think the church utterly rooted out. For as when an olive tree is shaken there will always be some left here and there, and likewise grapes upon the vine, so should there remain an after-gathering as it were of the faithful in that great destruction with which the church should be oppressed. But in this place he extends this promise to other parts of the world, according as they should partake in the same grace, by the means of Christ. Yet he therewith adds a menace or threatening, as if he should say, the earth shall be left bare of her inhabitants, even as trees and vines are of their fruit.

Verse 14. They shall lift up their voice: they shall shout for the magnificence of the Lord: they shall rejoice from the sea.

He now goes on and amplifies the consolation which he touched before: for as he said in Chapter 10, verse 22, that of this great multitude there should remain a little handful which should cover the whole earth; so now he shows that this small number of the faithful which shall be left of this great vintage, shall rejoice notwithstanding, and sound the same so loud, that it should be heard to the furthest regions. This is done by the preaching of the Gospel: for as touching the estate of Judea, it seemed to be overthrown, in regard that the political government was abolished: wars without, and seditions within, had so wasted it, that it was impossible ever to be recovered. The rest of the world also was no less dumb in uttering these praises of God, than deaf in hearing the sound thereof. Now because the Jews were the first fruits of the believers, I willingly grant that they be placed in the first rank.

Hence we gather a singular consolation, to wit, that the Lord in a moment can restore his church to a most flourishing estate, indeed and create it of nothing; for out of death he draws life even as often as it pleases him. But is it not a wonder and above the order of nature that so small a remnant in lifting up their voice, should be heard so far off? for where few are, there is silence; and great noise is wont to be where great multitudes are gathered together. This then is the work of God which far surmounts nature, and whatever faculty else is in man: otherwise it seems the Prophet should contradict himself; to wit, that all Judea should be wasted, and all the world brought to nothing, and yet that their cry should be heard everywhere. This in itself is incredible, or rather ridiculous, if we measure the thing by carnal sense: it is therefore, as we have said, to be ascribed wholly to the admirable power and work of God.

By their cry he not only means the voice of gladness which is expressed by mirth and rejoicing, but he also comprehends under it trust and confidence, because they shall freely, boldly, and with a loud voice publish the praises of the Lord. Now therewith he admonishes the faithful that it is their duty to cause God's graces in them to be magnified, and not their own. By the Sea, it is well enough known that the Jews mean the regions far off, which lie beyond the same.

Verse 15. Therefore praise the Lord in the valleys, even the name of the Lord God of Israel, in the isles of the sea.

God's benefits ought to provoke us to give him thanks, which we then testify, when we utter forth his praises. What thanks shall I render to the Lord, says David, for all the benefits he has bestowed upon me? I will even take the cup of thanksgiving for his salvation, and call upon his name. This order the Prophet keeps in this place: for having spoken of the restoration of the Church, he forthwith exhorts us to offer the sacrifice of praise. By the valleys, he means those countries that are scattered and divided as it were from the rest: for those which are environed with mountains, are distinct and several naturally. From there it is that the inhabitants of the valleys are rude and barbarous, because they seldom converse with others. It is then as if the Prophet should have said, There is no corner of the world be it never so obscure and entangled, but the praises of God shall be heard there.

He has expressed the God of Israel, to signify that all nations should call upon the name of the true God. For though all men have a certain knowledge of God, and that some seed of religion be rooted in their hearts, yet when the question is of worshipping the true God in a right manner, it either vanishes to nothing, or else they easily fall to idolatry and superstitions. Now the Prophet here speaks of the true religion which should be spread through the world: from where yet again it appears, that he prophesies of the kingdom of Christ, under whose reign the sincere truth was revealed to foreign and profane nations.

Vers. 16. From the uttermost part of the earth we have heard praises, even glory to the just. And I said, My [reconstructed: leanness], my leanness, woe is me: the transgressors have offended: indeed, the transgressors have grievously offended.

This verse contains two sentences, which in appearance seem to cross one another: for the first contains a joyful argument of God's praises; and presently he breaks out into lamentations: wherein he bewails the disloyal behavior of the wicked, who made shipwreck of all religion and godliness. As touching the praises of God, we have already said, that he can neither be praised nor called upon, till he has made himself known to us by giving us some taste of his goodness, whereby we may conceive good hope and assurance of salvation. From there come these sentences of David, Lord, who shall praise you in the grave? In death who shall confess you? For as long as we only feel the wrath of God, we cannot utter his praises: and therefore when the Prophet says, they shall be heard; he gives us to understand, that the Gospel shall be published throughout the world, to the end men may acknowledge God for their Father, and wholly give over themselves to set forth his praises.

It is to be noted that he says from the ends of the earth; because the praises of God were then bounded within Judea, and were not heard far off: but afterward, they sounded everywhere. When he adds, glory to the just: some take it as belonging to the person of all the faithful in general; as if the meaning were, that God shall be glorified, because of his justice. Others read it together thus; We have heard glory given to the just God. Those who think the heralds of these praises are called just, do gather a good sense; but they consider not the word glory: or at the least they are constrained to put the word Rejoicing, in the stead of it. Whereas he puts the verb, we have heard, in the preter-perfect tense, and not in the future; I make no doubt but he meant to revive the hearts of the faithful by this consolation; to wit, We shall again hear the praises of God: for it imports more than if he had said, The praises of God shall be heard. He also speaks in the first person, that he might comprehend the whole body of the Church, and so draws the faithful to a more diligent attention. We often find the epithet Just, in the Scripture, which he here applies to God: but it belongs to him after another sort than it does to men; who are called just, in regard of that righteousness which is communicated to them: for God is called just, by the effects; because he is the fountain of it. Let us now see then the substance of this congratulation and thanksgiving; to wit, we praise this just God, because we have life and salvation, by the imputation of this justice to us. Where the justice of God is felt then, there must praises and thanks needs follow.

But how incredible did these things seem when the Prophet foretold them? For the Lord was only known and praised in Judea. Their destruction is denounced, and then follows the publishing of God's word and praises, which should sound throughout the world. Now how could these things come to pass, when the people of God were destroyed? Surely we may well conclude, that few at that time believed these prophecies. But now that these things are come to pass, is it not our duty to admire so great a miracle? The Jews were not only scattered, but almost brought to nothing; yet notwithstanding one small sparkle has been sufficient to give light to the whole world: so as whoever has been truly enlightened therewith, has made bold and constant profession of the truth.

My bowels.] This place is diversely expounded: for some translate the word Razi, Secret, others translate, Leanness. Those who turn it, Secret, think the Prophet meant that a double secret was revealed to him; to wit, that the Lord was purposed to reward the good, and to be avenged on the wicked. For while men look to the outward appearance, and see the wicked have all they can wish, and the godly overwhelmed with miseries; they are troubled and doubt in themselves, whether the matters of this present life are governed by the hand of God, or whether all things are guided by Fortune. But such thoughts are nothing but the seeds of impiety; as Solomon shows (Ecclesiastes 8:11). This therefore made the Psalmist enter in the sanctuary of God, to consider of this thing, rather than to consult with flesh and blood about it (Psalm 73:17). Now if we follow this interpretation, the sense will be; Although the just seem to have lost all their labor: yet this secret do I retain in my breast, that it shall be well with them notwithstanding in the latter end: and albeit the wicked think to escape, yet am I assured they shall not go scot-free. But in regard this subtlety seems far fetched, I had rather expound it more simply: and seeing the particle of expressing anguish, is also by and by added; who should let me to think, but that Isaiah speaks here of the just, or of their reward?

Others expound it leanness; as if he should say: I languish and am even dried up with sorrow: for as the prosperity and flourishing estate of the people, did as it were fatten him; so their miserable and woeful estate was his leanness. For the Prophet here sustains and represents the person of the whole stock of the Jews: and because the Lord had cut it off, he had just cause to bewail the leanness of it. This interpretation has some probability, as I have said; because Isaiah had good cause to lament the diminishing of his people, which he saw was at hand. And we know, that when the grace of God began to be published in all places, then the Jews decreased; indeed the successors of Abraham were as good as extinguished.

But let us see whether the Prophet has not a further drift than to the rejection of his own nation, so as he rather bewails the inward evils with which he foresaw the Church should be afflicted. For we may well affirm that the Hebrew word which others have translated Secret, signifies also whatever is within the body. And thus it is an exclamation, to wit, my inward parts, or my bowels pain me: neither is it any absurdity to supply a verb, in a passionate and vehement speech. When the Lord plants his Church it seems to flourish and to be out of all peril: but when her own bowels, that is to say, her children trouble her, then is she the most grieved: hypocrites advance themselves, which touches her nearer than all the malice of those that are without. To this appertains these complaints, Alas, Alas! for that doubtless was the Prophet's meaning, to the end the faithful might not think their felicity consisted in the things of this life, but might rather know that they were to sustain continual combats: indeed even then when they imagined nothing could hinder them from enjoying most sweet peace and tranquility. His meaning is then to express an extreme passion of sorrow with which the Church should be inwardly touched, that is to say, even in her bowels: and so much the more cause had she to lament, because she could not avoid it. For as one says, The Church cannot flee from her home enemies, neither can she rid herself of them. This is the cause why the Prophet wants words to express his misery.

When he speaks in the next place of the disloyal, it is a sufficient confirmation of this exposition. We have too much experience, and shall feel more and more every day how great and woeful this calamity is. From where came Popery and all the filthy puddle, but from this inward plague? It is an abscess bred in the bowels of the Church, which at length has broken forth and annoyed us with the corruption and stench of it. From where is it also that in these beginnings of the Church, which is but now in the swaddling clothes as it were, we see the true doctrine corrupted, the discipline adulterated, not only by the common people, but by them also which from their good example ought to be guides to others? Is it not because the Church has always been subject to this evil?

Verse 17. Fear, and the pit, and the snare are upon you, O inhabitant of the earth. 18. And he that flees from the noise of the fear shall fall into the pit, and he that comes up out of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake.

The Prophet here expostulates with the people because of their sins. Before he said, that not one, but many nations far remote, should have cause to sing; now he comes to doctrine: for I think this should be severed from the former, because Isaiah threatens the wicked again, to the end they might know that in the greatest felicity of the Church they should continue to be accursed. For such are accustomed falsely to challenge to themselves the promises of God, when as they appertain nothing at all to them: this is the cause why the Prophets are accustomed to mingle threatenings with consolations. It may be for ought we know that the Prophet made this sermon apart, upon some other occasion. For neither did the Prophets themselves, nor other learned men for them distinguish the chapters: we have seen many times various sentences joined together which should be separate; and many separated which should be joined. What was the cause thereof but ignorance? Be it as you will; the Prophet directs his speech again to the wicked, and threatens them with a horrible judgment.

Now this description of fear, pit, and snare, is set before them to work upon their affections: for had he in one word told them that destruction was at hand, they would have been little moved with it. But the doubt is whether he speaks to the Jews only, or no: for my own part, I mean not to contend much about it; and yet it is most likely to me, that it appertains also to other nations, indeed even to the whole earth, of which he had prophesied before. By the earth, we understand those regions which were known to the Jews, as we touched in another place. The sense then is, You shall be pressed with so many miseries, that you shall not know which way to turn: as also it is written in Amos, He which flies for fear of the Lion, shall meet a Bear (Amos 5:19). And if he go into his house, when he leans against the wall, a serpent shall bite him. And in Chapter 15 of this book Isaiah told us, that Lions should be sent against those Moabites that escaped the war. For God has a storehouse of infinite plagues with which to punish the wicked. It is as much therefore as if the Prophet had said, Be it known to you, that you can no way extricate yourselves out of God's hands: for he has more ways than one to avenge himself upon you for your iniquities; and has skill enough to snare them that think by subtlety to steal away in the dark from him. He that escapes the sword shall be vexed with famine, and if he die not of that, he shall be pressed with some other, even as if nets were everywhere spread to catch you.

The reason which is added in the latter end of the 18th verse confirms this exposition, to wit, that they can no way prevent God's vengeance. Why so? For all things are at his beck from the highest heavens, to the lowest depths of the earth. Some are of opinion that the Prophet alludes to the deluge; but as I think the very meaning is, that God's wrath shall be revealed both from above, and below; as if he should say, The Lord will arm heaven and earth on his side to execute his wrath upon the sons of men, that whatever way they turn their eyes, they may see nothing but ruin and destruction.

Vers. 19. The earth is utterly broken down: the earth is clean dissolved: the earth is moved exceedingly. 20. The earth shall reel to and fro like a drunken man, and shall be removed as a tent, and the iniquity thereof shall be heavy upon it; so that it shall fall, and rise no more.

He amplifies these punishments by diverse phrases of speech. Now in the 20th verse he will show the cause of this calamity; to wit, that men have pulled it upon their own heads by their sins: in all the rest of the words he shows, that the mischief is desperate and incurable. We have said before, that the Prophet utters one and the same thing in diverse manners of speech, to the end he might awaken and wound the hearts of the people, which naturally were too secure. For there is a carelessness in our flesh, which begets a contempt of God; and of this, every one of us has too woeful experience, both in himself and in others. That the Prophet then might rouse up those that were drowsy and rocked asleep in their sins, he garnishes his words, (not as one affecting eloquence, to procure credit to himself) but to gain attention of his hearers, and to cause the same to sink the deeper into their hearts. From there proceeds all these allusions with which these verses are replenished: from there flows this decking of his speech with figures: from there is it that these threatenings and terrors are set forth in such variety of words, namely, even to awaken the dull and dead hearts of his auditors.

Now this doctrine ought to be restrained to the wicked; not that the faithful were exempt from these calamities, for they often suffer with others: but having their recourse to God, and resting themselves wholly upon him, they are not so appalled, but they get the victory over all assaults whatever. But the wicked, which despise the judgments of God, and take a raging liberty of sinning to themselves, shall always be vexed and terrified without any ease or rest.

Where he says, the earth shall be shaken; it is not meant, as though it should be carried out of one place into some other: but this, as we have said, is to be referred to men: and it is as if he had said; There shall be neither kingdom nor government. In a word, his meaning is, to set forth those changes of which he spoke in the tenth Chapter.

Now it is not without cause that he says, the earth is laden with iniquity; for thereby we perceive, that God is never displeased with men, but we ourselves are the authors and causes of all the evil we endure. God is naturally inclined to pity and compassion, and loves us with a fatherly affection: our sins are the cause why he deals roughly with us, and we have no reason at all to accuse him that smites us. The Prophet again tells them that there is no recovery: and some are of opinion, that this was spoken to the Jews, whose commonwealth was utterly abolished; so as being scattered here and there, they were scarcely reputed or held for men of like condition with others. But I extend it further; to wit, that the calamities shall be so great in the world, that it should never be restored to its first beauty: for men labor tooth and nail to resist adversities, and are foolhardy upon a false confidence. When they have endured some corrections, they think leave shall be given them to take breath; feeding themselves with a vain assurance, which the Prophet labors to deprive them of; to the end their fond hopes might not beguile them. It is also to be noted, that this general sentence takes not away the exception which Isaiah spoke of before, verse 13.

Vers. 21. And in that day shall the Lord visit the host above, that is on high; even the Kings of the world that are upon the earth.

This place has troubled many men's heads; so as every one has commented upon it differently. Some think it to be meant of the Sun and stars: others, of the devils, which should be punished with the wicked: others refer it to the Jews, whom God had beautified with a special privilege: but I can receive none of these interpretations. The true and natural sense as I take it is, that there are no powers so high, that shall be able to free themselves from these scourges of God; for let them soar above the clouds, yet even there shall the hand of God reach them, as it is said in the Psalms; Where shall I go from your presence? Where shall I flee from your Spirit? If I go up into heaven you are there: if I take the wings of the morning, and fly to the uttermost parts of the sea, yet there will you pursue me.

For Isaiah calls Kings and Princes, the host from above, by way of similitude; and himself so expounds it clearly, when he adds, Upon the kings of the earth. For I am not of the mind that the words should be severed, as if he spoke of diverse things; but it is rather the repetition of the same thing again, so as the latter expounds the former: unless any had rather expound it thus; He will come in visitation upon the kingdoms of the earth; yes, even upon them which seem the highest exalted above the common condition of men. Some are so advanced above others, that they seem petty Gods rather than men. Now the word visit, must be referred to the punishment, as it appears sufficiently by the text.

Vers. 22. And they shall be gathered together as the prisoners in the pit: and they shall be shut up in the prison; and after many days shall they be visited.

He continues on his purpose in the beginning of the verse, using a phrase of speech by way of similitude; for all were not prisoners: but the Lord brought them all into servitude, as if one should keep his enemies in safe custody which he had subdued. The Prophet brings in the Lord then like a Conqueror, which holds his enemies in prison. For men are wont to lay them fast, whom they have taken. We know that men flee the presence of God, and despise him all the while he spares, or gives them any truce: for this cause Isaiah says, that they shall be shut up in prison by heaps, that so their rejoicing in their multitudes might cease.

Where he says, they shall be visited after many days, we are not to take it simply as a promise, but as a threatening also included under it; and that in this sense, O you Jews you have a long time dallied with your God by your rebellion, and have prolonged your trading in sin too long; so, God will now prolong his chastisements till he have in the end brought you (though very late) to a sight of your misdeeds. And this course we see the judges of the earth often take with malefactors with whom they are displeased: they admit them not to their presence the first day, but humble them first by throwing them into stinking dungeons, and into misery, that they may thereby break the pride of their hearts.

But God is said to visit the world two ways, first, in punishing the wicked, secondly, when after some chastisements he shows his elect some tokens of his fatherly kindness. The word visit in this place is taken, To behold: and thus the Prophet mitigates the rigor of his menace or threatening. For the hearts of the faithful in these cases have need of comfort, lest they should quail, and be discouraged: in regard of them therefore it is that the Prophets are wont to mingle consolations after their denunciations of judgments. Seeing these things served then to cheer up the faithful, no doubt but they were specially directed to the Jews, among whom faith had her special residence, in regard that it appeared in none but them. But yet we are once again to observe these words, after many days, for this is added to exercise the faith of God's children: we often run headlong in our desires, and would have God accomplish his promises by and by: we grudge that he delays so long, and wax so impatient that we can no longer endure. But we must learn in humility to wait and look long for the salvation and mercy of our God, and not be discontented however long he defer, for certainly he will come, and he will not tarry. But herewith we must note, that God speaks not here of all, for as we have seen in verse 13, he was determined to save but a few: and this ought so much the more to whet our appetites, to the end after we have been long exercised under sundry calamities, we may meet the Lord that strikes us by unfeigned repentance.

Verse 23. Then the Moon shall be abashed, and the Sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem: and glory shall be before his ancient men.

Many think that the Prophet uses this vehemence against the Jews, as if he said, The Sun, Moon, and Stars are ashamed of your incredulity, so that you are a detestation not to men only, but even to the insensible creatures: but this seems utterly wide from the Prophet's purpose. I make no doubt but he continues on that consolation which he touched in the former verse; as if he should say, When the Lord shall visit his people, and purge his Church, he will establish such a glorious kingdom, that it shall darken the light of the Sun and Stars. And this manner of speech is very usual among the Prophets, we also have seen it before in this prophecy. Now Isaiah speaks not here alone of the head, but also of the whole body of the Church: when the Lord then shall settle his kingdom upon mount Zion, his glory in the restoration of the people shall be so great, that that which seems bright and glorious in men's eyes, being compared with this, shall be but darkness. And the better to express it, he names the greatest lights in the firmament.

Some improperly draw the verb To reign, to God's vengeance: for although God reigns when he judges the world, yet this manner of speech linked thus together, God shall reign in Mount Zion, always notes mercy and salvation. For he speaks of the restoration of the Church: from where we gather, that these things are not accomplished but in Christ.

In mentioning of the Ancients he uses a figure called Synecdoche, a figure often used in Scripture, taking the chief part of the Church for the whole body, and yet not without a special cause. The ancient men, are here taken then not only for the Priests, but for those governors which have the oversight of manners and discipline, to wit, such as ought with wisdom and discretion to govern others. And under these names he comprehends all the people, not only because they represent the whole body, the common people being hidden as it were under the shadow of their wings: but also that the faithful might have good hope of a future restoring, otherwise it were to little purpose that a scattered multitude should be left like a crazed body, or a confused lump.

It is not without cause that the particle, even before his ancient men, is added, to the end the Jews might know that God's power should be glorious: not that it can be comprehended with the eyes of flesh, but by faith: for he so reigns, that we effectually feel his strength in our weakness. And if we apprehend not this, we shall never receive any comfort.

In stead of glory, some read gloriously, others glorious: I had rather take it in the substantive, although it be not much material as touching the sense. For he shows how great God's glory and magnificence should be when Christ's kingdom shall be set up: all glory then must be turned into darkness, that his glory alone may shine and surmount all things. From where it follows, that God then enjoys that which belongs to him in the midst of us, and that honor which none ought to deprive him of, when all creatures are brought within compass, and that he alone shines, and is the light of our eyes.