Chapter 26

Vers. 1. In that day shall this song be sung in the land of Judah: We have a strong City, salvation shall God set for the walls and bulwarks.

The Prophet begins again in this place to show, that God will hold the people in his protection, after their return out of captivity, and that Jerusalem shall be in safety under his custody, no less than if it were compassed about with fortresses, ramparts, ditches, and double walls; so as the enemies should enter no ways to hurt it. But the time is to be noted when this song was published. The Prophet had foretold what calamities should fall upon the Church, which as yet were nothing near, but came to pass after his death. Doubtless the people might have despaired in their captivity, if these promises had not upheld them. To the end the Jews then might have some assurance of their deliverance, and in the midst of death might spy life approaching: the Prophet composed this song before the troubles happened: why? That they might learn in time to bear their miseries patiently, and to hope for better things. For it was not penned only (as I think) for a thanksgiving which the Jews should sing after their deliverance; but also that in their captivity itself, they might confirm their hearts with confidence of future comfort, and might teach their children to hope for it, leaving these promises as it were from hand to hand, to their posterity, although for the present they seemed but dead men.

We have told you in the 5th Chapter, why the Prophet composed these and the like songs in verse; to wit, that every one might the better remember them by daily recording of them. Although they wept then in Babylon, and were almost overwhelmed with sorrow, as these words show, How shall we sing the Lord's song in a strange land? (Psalm 137:4) yet they were to hope, that after their return into Judea, they should give thanks to the Lord, and sing forth his praises. The Prophet therefore shows them their deliverance far off, that they might cheerfully wait for it.

A strong City.] By these words the Prophet promises an ample and full restoration of Jerusalem, and of the people. How so? God will not only redeem the captives, and gather together the dispersed, but he will also keep them safe and sound, after he has brought them home. But the faithful notwithstanding at once saw the destruction both of the City and Temple: and being come home, they could perceive nothing but those fearful ruins which Isaiah had foretold. It was needful then that they should behold this restoration of Jerusalem by the eye of faith, as from a high beacon or turret.

Now after these things, the Prophet shows what the strength of this City shall be; namely, The protection of God shall be in place of walls, towers, ditches, and forts: as if he should say; Let other Cities trust in their defenses; God only shall be the best defense that we can imagine. I reject not their advice who say we should read; He has set walls and bulwarks for salvation: but in regard the Prophet's words being simply understood, contain in them a more ample and stable doctrine, what need is there to wrest in a constrained exposition, when the true and natural sense runs very well; to wit, that God's protection is more sufficient than all defenses? According as it is said, (Psalm 63) Your goodness, Lord, is better than life: for as David there confesses, that he rests in greater security under the shadow of God's wings, than if he were furnished with all the succors the world could afford him: so in like manner Isaiah says in this place, that there shall be just occasion of security, when God shall undertake the safeguard of his people.

Now inasmuch as this promise extends itself to the whole course of our redemption, we must here observe also, that he is at this day the protector of his Church: and that his defense therefore who keeps it, is stronger than if it were compassed about with human helps. If we therefore mean to rest safely, let us dwell in the Church. And although we be destitute of outward munitions, yet let us content ourselves with the Lord and his undoubted salvation, which is far more excellent than all worldly fortresses.

Vers. 2. Open you the gates, that the righteous nation that keeps the truth, may enter in.

No doubt but many despised this song when Isaiah first published it: for in his time Jerusalem was full of bad companions, and the number of the godly were very few. But after the Prophet's death, they were chastised for their impiety; for then they had some inkling that the Prophet had not foretold these things in vain. For while the wicked are in prosperity, they fear nothing, and bear themselves in hand, that they cannot be tamed. And thus the Jews thought they could never be driven out of Judea, nor led captive: in fact, they imagined they should dwell there ever. It was needful therefore that all occasion of swelling pride should be taken away from them: to this end the Prophet's words tend, when he says, that the inhabitants of the new City shall be unlike the first: for they shall be faithful and just.

Moreover, this promise might have seemed ridiculous; because those which were banished and led into captivity, had no matter at all to rejoice of. Therefore after the destruction of the Temple and the City, and the overthrow of all estates, they might object, where are those gates which he commands us to open? Or where are those people that should enter in at them? And yet notwithstanding, we see these things came to pass; neither was there anything foretold, which the Lord did not perform and accomplish. We ought therefore to set these ancient histories before our eyes, to arm ourselves with the examples contained in them, and in the midst of this confused estate in which we now see the Church to be, to hope notwithstanding that the Lord will restore it.

When the Prophet mentions the just nation that keeps the truth, he not only shows (as I have said heretofore) who they are to whom this promise appertains, but therewith, the fruit that should come by this chastisement: for the Church being once purged from her filthiness, her righteousness and holiness should shine so much the more right. For when the Prophet wrote this song, the wicked reigned, and the good were very thin sown, and those also were mingled among the multitude, as the wheat in the chaff. It was needful therefore that this great troop, who had neither religion nor any fear of God should be cut off: to the end the Lord might gather in the remnant of his Church. See now how the Lord recompensed this ruin of Jerusalem. For whereas her citizens were before defiled with impiety, now they were consecrated anew to God; else it had been to little purpose for them to have recovered a flourishing outward estate, if newness of life, piety and uprightness had not also flourished among them. Now as the Prophet in these words sets forth the grace of God, so he also exhorts these redeemed people therewith to give themselves to integrity of life. In a word, he testifies that these promises shall stand hypocrites in no stead, for the gates shall not be set open for them, but only for the just and holy.

I grant the Church has always been like the threshing floor, wherein there is chaff mingled among the good corn, or rather the wheat is covered with chaff: yet it is not to be doubted but the Church was purged in better measure than it was before, when the Jews returned home out of captivity. For it could not be but those which came back again were led with a good and zealous affection in regard the journey was long and tedious, as also, that they were subject to many inconveniences and dangers in the way: in the meantime many of their nation chose rather to continue in bondage than to go home, thinking their estate who remained in Babylon much more quiet and peaceable than theirs who returned into Judea. It must needs be some seed of godliness then which forced them to come and take the enjoying of those promises that were made to their fathers. But although the Church was then stained with many imperfections, yet this which the Prophet here affirms was true in part: for the most of the off-scouring, which were mingled with them before, came not back again; and those that remained had somewhat profited under God's corrections.

Some distinguish this sentence thus, The just nation before God, and the upright before men. But I take it more simply, to wit; after the Prophet has mentioned the righteous nation, he by and by shows that this justice consists in the integrity of that heart which is without fraud or guile: for nothing is more contrary to justice than hypocrisy. Now although the man can not be found who has so well profited as to keep justice in every respect perfectly, yet we may say that God's children, who aspire to this uprightness with their whole hearts, are notwithstanding keepers of it. Unless any had rather understand it thus, that true justice is here set forth under one of the parts by the figure Synecdoche, to wit, when men walk simply and plainly one with another, having first of all abandoned all wicked practices.

Objection. But if any upon this place should go about to establish the doctrine of merits, Answer: we shall easily answer them: for the Prophet speaks not here of the cause of salvation, neither yet what men are by nature, but what God makes them to be by grace, and what citizens he meant to have in his Church; for of wolves he can make lambs, as we have seen in Chapter 11. But while we live in this world, we are always far off from that perfection which God requires, and therefore we ought daily to aim still to it: but the Lord esteems us only according to that good work which he has begun in us, and accounts us just after he has once brought us into the paths of justice. For when he has begun to correct and change our hypocrisy, he does therewith call us faithful and upright.

Verse 3. By an assured purpose you will preserve perfect peace, because they trusted in you.

Because the Hebrew word Ieiser signifies a thing made, created, or a thought, some translate thus, You will keep peace with an assured foundation: as if the Prophet meant, that those who continue constant in the tempests of this world, because they rest upon God, shall always continue in safety. Others turn it, You will keep peace by an assured purpose, which comes almost to the same sense, to wit, that those who have fixed their hearts upon God alone shall be happy and blessed at the last. For God promises not to be the protector of his saints further than they quietly rest upon his good pleasure, without wavering. But because the Prophet in one word says, It is a stable or steadfast decree, let the readers consider, if this be not more fitly applied to God: so as the sense will be, The peace of the Church is built upon the eternal and immutable counsel of God. For the very principal point is, that the faithful stay themselves upon this heavenly decree, lest they should be shaken by so many changes as daily fall out in the world.

It is sure that we ought always to hope steadfastly in God, to the end we may evermore feel his faithfulness in keeping us: it is requisite also that the faithful be never turned aside for any doubtful or perplexed accident, but ought to stick close to God only: notwithstanding the fittest sense, and that which agrees best with the Prophet's words is, that God has purposed by an assured and immutable decree that all those which hope in him shall enjoy everlasting peace. For if this steadfast purpose should be taken for the settled constancy of the faithful, it were in vain for the Prophet to add that reason to his speech which follows, for they trusted in you. Again, both kinds of speech would be improper, to say that a continual peace should be forethought of in the conceit. But this agrees very well, that God will never deceive us of our hope when we trust in him: Why? Because he has decreed to keep us forever. From where it follows, that seeing the Church depends not upon the brittle estate of the world, it is not therefore shaken nor tossed up and down by the sundry changes which fall out every day; but is stayed upon a rock firm and immovable: to wit, the constant decree of God; so as it can never be moved.

And thus, as I take it, here is a close opposition between the settled purpose of God, and our unsettled and wavering thoughts: for it happens ever and anon, that any new assault drives our thoughts here and there; indeed there is not the least change which brings not its doubtings with it. It is good therefore we should hold this principle; to wit, that we do amiss to measure God's immutable counsel by our tottering devices: for it is said, as we shall see Chapter 55, that as far as the heavens are higher than the earth, so much higher are my thoughts from yours, O you house of Israel, says the Lord. First then, let us hold this for certain, that our salvation is not subject to change; because the counsel of God remains sure. Therefore it is the Prophet repeats it, You will keep peace, peace I say: thereby showing, that it shall continue and last for ever. Now by the word peace, he not only means peace of conscience, but all kind of felicity: as if he should say; God's grace alone shall suffice to maintain you in all happiness and prosperity.

Verse 4. Trust in the Lord for ever: for in the Lord God is strength for evermore.

Some read the second member of the verse; Hope in the strong God, Lord of the worlds: but in regard the word Tsur, is not always put for an epithet, but signifies Strength, I reject that exposition, because it is constrained; neither suits it to the matter in hand, as we shall see anon. There is also as little steadfastness in their curiosity, who from hence would prove the Divinity of Christ: as if the Prophet should say; The Lord Jehovah is in the Lord Jah. For Isaiah has put the name of God twice, only to amplify his power. He therefore exhorts the people to repose themselves upon God: first then he laid down doctrine; and in this verse he comes to exhortation. For it were in vain to tell us our peace is in the hand of God, and that he will faithfully keep it, unless after such instructions and doctrines, we were stirred up and provoked to have our parts therein by exhortations.

Now he not only wills us to hope, but to persevere in it: this sentence therefore belongs properly to the faithful, who have already learned what it is to hope in God. And yet they have need to be daily confirmed, because they are weak, and ready often to slip, according to the sundry occasions of distrust with which they have to fight.

He commands us not barely to trust in the Lord then, but that we persevere constantly in hope and assurance for ever. The reason which he adds likewise is to be noted; to wit, that as God's power, which is the object of faith, endures for ever; so our faith should still look to this perpetuity. For when the Prophet speaks of the power and strength of God, he means not any idle power, but such as is effectual and operative: showing and manifesting itself really in us, following and bringing to a good end that which it has begun. And yet this doctrine has a further scope; to wit, it teaches us at all times to consider the nature of God. For as soon as we do but turn our eyes in the least measure aside, we can see nothing but that which is earthly and vanishing: and must we not then be forthwith out of heart? Faith therefore ought to surmount the world with continual increases: why? because the truth, justice, and goodness of God is not temporal and vanishing, but God always continues like himself.

Verse 5. For he will bring down them that dwell on high: the high city will he abase; even to the ground will he cast it down, and bring it to dust. 6. The foot shall tread it down, even the feet of the poor, and the steps of the needy.

Now he more fully shows what this power of God is, of which he spoke; to wit, even that of which we shall have experience, and that for our good. These two sentences then depend one upon another thus; to wit, that the proud are cast down by the power of God, who establishes the humble and those that are despised, in their stead. For whereas in the first place he teaches that the proud shall be brought down: it would not suffice for giving a full and perfect consolation, unless he had also added, that the poor and humble should be exalted to have the dominion over them. This we know by experience, that God is accustomed to work powerfully for our salvation; and this gives us matter and occasion of good hope.

By the high places, he means all manner of munitions and defenses, (for in old time they were accustomed to build cities in high places) as also their glory and riches. His meaning is then, that there shall be no fortress so strong, which shall prevent God from abasing and bringing down the wicked. Towers and castles are not displeasing to God in themselves; but because it often falls out, that the strong and mighty brag and glory in them: therefore this dwelling on high, is often taken for pride itself. Now it is not to be doubted but he speaks here of the wicked, who with their forces, wealth, and treasures, think themselves able to make their party good against God. He also comforts the Jews (as we have said) in regard they might be terrified and despair in themselves, by seeing Babylon's power to be invincible, unless God had upheld them by this particular promise. As if he should have said; You need not fear either the greatness or power of the Babylonians: why? for it shall easily be brought down, and shall not be able to resist the power of the most high.

Verse 7. The way of the just is righteousness: you will make equal the righteous path of the just.

He praises not the justice of the faithful here, as some have falsely imagined: but only teaches that God by his singular blessing will give them a happy and prosperous success throughout the whole course of their lives. But because in the beginning of the verse he had said only in a word, that the way of the just is plain and equal: in the second part he expounds himself more clearly; attributing it to the grace of God that they persevere thus in their good course to the end, even as it were through a smooth and plain field. For in the verb, to make equal, there is a similitude, namely, that God will poise as with just and equal weights and balance those things which in themselves were very unequal.

There is some ambiguity in the Hebrew word Iashar, because it may be attributed as well to God, as to the way. Some therefore translate, You who are just will make the way of the righteous equal: and God is thus called in other places. The allusion also would be very fitting to say, that the uprightnesses of which he speaks proceed from God, in regard that he only is upright or just: notwithstanding the other reading seems less constrained.

In sum, the Prophet promises that God will have care of the just, and that in such wise, as he will lead them by the hand. For we often think that all things run confusedly together here below while the ungodly are at their ease, and the good in the mean time are oppressed. Indeed and although the holy Scripture teaches, and so often confirms it to us that God has care of his Church, yet notwithstanding it is a hard matter to keep our thoughts steady, but we by and by waver when we see all things which the wicked take in hand to prosper. And yet it is most certain that God by his balance weighs the ways of the just however uneven or ragged the same may seem to be: indeed, he has given his Angels charge to keep those that are his, that they should not stumble or hurt their foot against a stone (Psalm 91:11). Otherwise there is not the least offense which would not easily overthrow them and make them quail: much less should they be able to pass through so many briars and thorns; such crooked by-ways; dangerous gulfs, and strait passages, unless the Lord should draw them out, and in the end deliver them.

Let us therefore learn to commend our safety into the hands of God, and to follow him for our guide: and in thus doing we shall be well directed; indeed we shall always escape, although we were environed on every side with ambushes, the cunning devices and the innumerable dangerous plots either of Satan, or the wicked which are his instruments. And have not we sufficient proof of that which the Prophet here says? Are not our ways made plain and smooth in the midst of the deepest gulfs, so as our course can not be stopped nor slacked by any hindrances whatever? Truly experience itself teaches, that if we were not conducted and governed by God's hand, it were but in vain for us to attempt to walk through such unknown passages: for alas such is our weakness, that we would stumble at the least stone we should meet withal in the way. Satan and the wicked on the other side would not only entangle and entrap us in many of their nets; neither would they think it sufficient to cast some small stumbling-blocks in our way: but one while they would drive us upon the rocks, another while into bottomless depths of miseries, out of which the whole world with all the power it has could by no means escape.

Let us acknowledge then how necessary it is for us to look for our direction from heaven: indeed, let us confess with Jeremiah, O Lord, I know that the way of man is not in himself: and that it is not in man to walk, nor direct his own steps (Jeremiah 10:23). Let us not be puffed up then with vain confidences as if we had the events of things at our beck. Neither let us boast that we will do this or that, like those rash heads who think themselves able to accomplish all their lusts: for if we have not so much power as to move our tongues to give an answer; much less can we of ourselves bring greater enterprises to pass. It is in vain for men then to purpose, determine, and to dispose of their ways, unless God guide them by his hand.

But this his hand he reaches forth to the just, and of them he has a special care. For if so be the providence of God extends itself generally over all creatures; and that he provides for the necessities of the young Ravens, Sparrows, and the least worm that creeps upon the ground: much more has he a fatherly care of the faithful to deliver them out of the dangers and straits into which they are plunged.

Verse 8. Also we O Lord have waited for you in the way of your judgments: the desire of our soul is to your name, and to the remembrance of you.

This verse contains a most excellent doctrine, without which the former things might seem to have been spoken in vain: for the Prophet having said that God will be our leader all our lives long, so as we shall never err nor stumble; and yet in the mean while we see ourselves brought into so many extremities, that in our judgments all these promises are merely vain: when (I say) he thus exercises our patience, it stands us upon to wrestle manfully, and yet to hope in him notwithstanding. Of this the Prophet here gives us warning, namely, that although we always see not this smooth and goodly plain; and that the way is not made so even under our feet but that we must press through many straits, yet must we still give place to hope and patience.

By the way of the judgments, he means adversities: for so this word is often taken in the Scriptures. This is the mark then by which true Christians are discerned from the false: for while hypocrites enjoy all things at their desire, they bless God, and highly extol him; but in adversity, they murmur and blaspheme him; thereby plainly showing, that they never trusted in him at all; and therefore they serve God no longer than he serves their turns in all things. Contrariwise, when the faithful are exercised under diverse crosses and calamities, they are provoked thereby to draw near to God, and to trust in his help. The particle Also, therefore has great weight in it; for it is as much as if the Prophet had said, The faithful serve God cheerfully, not only when he uses them gently, but even then also, when he deals roughly with them: neither faint they utterly, because they are sustained by hope. Wherein consists the true trial of sound godliness then? Truly in this, that we trust in God, not only when he fills us abundantly with his benefits, but then also when he withdraws the light of his countenance; indeed, when he afflicts us, and shows us nothing but the signs of his wrath and heavy displeasure.

Let us learn therefore to apply this doctrine to our use, as often as the calamities of this present life do press us: and let us not cease to hope in him, although all things seem utterly desperate. If he should kill me (says Job) yet would I trust in him (Job 13:17). And David protests, that he will not fear, though he should walk through the valley of the shadow of death. Why so? because he knew that God was with him (Psalm 23:4).

In your name.] In these words the Prophet meant to show from where this magnanimity of mind in the faithful proceeds; which suffers them neither to faint nor to fall under the greatest assaults: surely it is in respect that being loosed from those profane desires, wherein the wicked are entangled, they even in their greatest distresses wherewith they are compassed about, have freedom and liberty of spirit to send forth their groans and cries boldly into the presence of God. Naturally I confess our desires are disordered, and the cares of this life do as it were glue us to the earth; our thoughts float up and down, or else are so besotted, that they cannot freely aspire to God. The essence of God in like manner is hidden from us, whereby we grow the more slow and dull in seeking of him. For these respects therefore the Prophet brings us back from this hidden and incomprehensible essence of God, to his name. As if he should say; Content yourselves with that manifestation of him which you find in his word: for there he sets before us as much as is expedient; to wit, his justice, wisdom, and goodness; indeed and his very self also.

It is not without cause also that he adds this word remembrance: for thereby he shows, that the first apprehension or thought of God's name suffices not; but that we ought to meditate thereon continually; because without this help, all light of doctrine would immediately vanish. For the truth is, the right and sound knowledge of God must needs inflame our hearts with a desire after him: indeed, more than that, it provokes us to an insatiable thirst after profiting, even as often as we remember him. The knowledge of God then goes before: and in the second place we ought to exercise ourselves much in the meditation of it: for it is not enough once to have had some little taste thereof, unless therewith a love and desire after the same be increased by a continual meditation. Hence we may learn then, that the knowledge of God is no idle nor dead imagination.

Verse 9. With my soul have I desired you in the night, and with my spirit within me will I seek you in the morning: for seeing your judgments are in the earth, the inhabitants of the world shall learn righteousness.

See yet a more ample exposition of the former sentence: for before, speaking in the person of all the faithful, he said, that the desire of their souls was to the name of God: but now he brings in himself speaking; My soul has desired you, says he. As if he should say; All the powers of my soul are busied in seeking of you and your name.

The word Nephesh, is often taken for the vital spirit: but because the Prophet uses two sundry words here, I so distinguish them, as that the soul shall signify the desire and the will; and the spirit, the intellective part. For we know that the understanding and will, are the two principal parts of man's soul: and God will have both of them; as good reason is he should. And to this appertains that commandment, You shall love the Lord your God with all your heart, and with all your soul, and with all your strength (Matthew 22:37). The Prophet teaches then, that all the faculties of his soul were bent, and led him to seek and desire the Lord.

Others take this word spirit, for the regenerate part: and thus by the soul, they understand the natural man; and by the spirit, the grace of God, which is supernatural. But this cannot stand: for the natural man never seeks to God; indeed, and we know by experience what strife we have in ourselves when we aspire to God; as also with what great difficulty we wind ourselves out of this repugnancy. This interpretation then needs no long refutation, seeing it manifestly crosses the very text of holy Scripture. Moreover, it sufficiently appears by many places, that these words, spirit and soul, import as much as understanding and heart.

By night, the Holy Ghost often means adversities; which are compared to darkness and obscurity. But in this place I expound it a little otherwise: as if the Prophet should say; There is no time so unfitting and inconvenient, which I take not to call upon you, and to seek to you. This exposition differs not much from the first, yet it is somewhat more general: for the night seems to be ordained for rest, in which all the desires and travels of men cease; so as there is little difference between sleep and death. But when it was time to take rest and to be quiet, then the Prophet says, he woke to seek God, so as no occasion could hinder him from it.

The meaning of which is not as if those which sleep can have any settled or stable thoughts: but sleep itself being a part of our course while we seek God, though we lie as in a trance without uttering any word, yet then we may be said to praise him by faith and hope. But the Prophet speaks not of sleep here properly, but rather by way of similitude, as it further appears plainly by the member following, where the morning is opposed to the night: and thus he notes out a continual course.

In the next place we are to consider of the reason which he yields of his so doing when he says, that the inhabitants of the earth shall learn righteousness by the judgments of God: signifying thereby that men are instructed and taught to fear God by his rods wherewith he strikes them. For in prosperity they forget him, so as their eyes stand out for fatness: they rejoice and keep a [reconstructed: coil], and cannot abide to be brought into any good order. The Lord therefore is obliged to repress their pride, and to teach them how to bow under his hand. Lastly the Prophet here confesses that himself and the rest of the faithful were prepared by the corrections of the Almighty to kiss the rod, and to submit themselves to his government; and to put themselves under his protection: for unless the Lord maintain his own right and authority over us with an outstretched arm, none of us all will willingly frame our minds aright to do him service.

Vers. 10. Let mercy be shown to the wicked, yet he will not learn righteousness: in the land of uprightness he will do wickedly, and will not behold the majesty of the Lord.

The Prophet opposes this sentence to the former: for he had said that when the faithful are afflicted, or see others in the like case, that they cease not for all that to rest in the assurance of God's favor, and to hope constantly in his help. Now on the contrary he says that the wicked can not be brought to love God, albeit he labors to draw and knit them to him by all sorts of his benefits: in fact rather they become the worse, although he shows himself most gracious towards them. It may seem then at the first blush that this verse should be contrary to the former: for it was there said that the justice of God is known upon earth, even then while he himself shows that he is Judge of the world, and executes vengeance upon the iniquities of men. But here he says, that the wicked can not be allured nor drawn by any means to serve God: and so far is it off that they are anything the better for the stripes which they receive, that they wax worse and worse, and that while he loads them daily with his benefits: for it is out of controversy that all make not a right use of afflictions. What use I pray you made Pharaoh of the plagues wherewith God struck him? Did not the blows which he felt make his heart the more hard?

But however he spoke generally of the inhabitants of the earth before, yet he only and properly meant God's elect. I deny not but this benefit redounds sometime to hypocrites also, to wit, that they are now and then touched with the feeling of God's majesty: indeed and they are often restrained from breaking out even for fear of the whip. Notwithstanding because the Prophet here describes the fruits of true repentance, it must needs be that he should only mean the children of God when he speaks of the inhabitants of the earth.

Now some read this verse by an interrogation thus, Shall the wicked obtain favor? Or, For why should the wicked obtain favor? As if the Prophet meant to say, that they were unworthy to taste of God's mercy. But for my own part I rather think that the wicked will never be taught to do well, albeit God should allure them thereto by pouring out all his benefits upon them. The Prophet therefore here restrains that which he said before in general terms. And when he says that they do wickedly in the land of uprightness, he therein further amplifies the unworthiness of this ingratitude. It was enough and too much that they had already abused God's benefits, and made themselves more obstinate thereby: but they made their sin above measure sinful when they dealt thus wickedly in the land which God had hallowed. Now he speaks only of Judea; albeit we may also apply it to other countries wherein God is now worshipped: but at that time Isaiah could give this title to none other, because there was no knowledge of God but in Judea. For this cause he calls Judea the land of uprightness: and thus I interpret it, because the Prophet uses the word Necochoth, which is of the feminine gender, and can no way be referred to men.

This land was adorned with this title in regard the law was in force there, and for that the people were the peculiar chosen of God: therefore the Prophet adds this to aggravate the people's unthankfulness, as has been said. For their exposition is far wide from the natural sense, who extend it generally to all the world: because in whatever place we live God maintains us upon this condition, that we behave ourselves uprightly towards all. The Lord indeed has now caused his kingdom to spread into all places; the land of uprightness therefore is wherever his name is called upon: and thus we deserve a double condemnation if we yield not testimonies of true thankfulness by giving ourselves to piety and good works when God [reconstructed: provokes] us thereto by so many of his benefits.

Where he adds, that the reprobates shall see the majesty of God; it is not to lessen the fault, but rather to augment and increase it: for it is a foolish and wicked ingratitude in men to be careless of God's glory, which plainly shines before their eyes. The wicked then are no way excusable: for although God proclaims his name diverse ways; yet in this so clear a sunshine they see nothing. Questionless there want not evident signs at all times by which the Lord manifests both his glory and greatness: but their number is very small who take it to heart, as we have seen before (Chapter 5:19).

The Lord not only sets forth his majesty and glory by his ordinary works in nature, but also by certain signs and worthy documents, wherein he fully instructs us as touching his justice, wisdom, and goodness. The wicked shut their eyes at it, and perceive it not, albeit they be very quick and sharp sighted in other matters. This frowardness and perversity the Prophet now reproves. Others think he threatens the reprobates here, as if they were unworthy to behold the works of God. Which although it be true, yet seeing this member is joined to the rest, the Prophet still reproves the sottishness of those, who are so far off from making benefit of the works of God, that rather they become the more senseless by them. For which cause it should not seem strange to us at this day, if there be few which come to repentance, albeit God's justice manifests itself so diversely: for unbelief is always blind, when it should behold the works of God.

Vers. 11. O Lord, they will not behold your high hand: but they shall see it, and be confounded with the zeal of your people; and the fire of your enemies shall devour them.

This is an exposition of the former sentence: for he enters into no new discourse, but expounds that at large, which he had said before in few words. He said in the other verse, that the wicked would not behold the majesty of the Lord: now he shows that this magnificence of the Lord is the same which appears in his works. For the Prophet sends us not to the hidden majesty of God, which we cannot behold with our eyes; but brings us to his works, which he here represents by a figure, under this word hand. Well, he accuses the wicked once again, showing that they have nothing to allege for their defense; neither can they cover themselves under any pretense of ignorance: for although they were stark blind, yet was the hand of God made manifest enough; so as nothing could hinder them from seeing of it, but their own gross unthankfulness, or rather willful sottishness. For many have skill enough to plead ignorance, affirming that they perceive not these works: but he tells such, that God's hand is stretched forth; not only in such wise that it may be discerned of a small number, but also far and near.

They shall see it and be confounded.] He makes it very apparent, that this beholding is not the same of which he spoke before, when he said, that the wicked saw not the majesty of the Lord: for they saw it well enough, but they regarded it not. Notwithstanding, at the last they shall see it, although too late, and to their great disadvantage. For having a long time abused the patience of God, in showing themselves obstinate and rebellious, they shall be constrained in the end to take knowledge of his judgments. Thus although Cain, Esau, and the like (who repented their sins too late) fled from God's presence, yet in despite of their teeth they were made both to see and feel that he was their Judge (Genesis 4:13; Genesis 27:38).

Thus he often draws some remorse as it were even from those that despise him, to the end he might cause his power to shine clearly: but such apprehensions bring them no profit at all. The Prophet then so threatens the wicked, whose blindness he has rebuked, that he therewith takes from them all pretext of ignorance; plainly telling them, that the time shall come, in which they shall know with whom they have to do, and shall then well perceive that this majesty and high hand of God which they rejected and made light of, ought not in any sort to be despised. For they overflow in all riot and dissolution with their eyes shut, they flout and mock, thinking God will never call them to judgment: indeed, which more is, the miseries and afflictions of the faithful, are things in which they take great delight. Thus they look on us with disdain, as if they were out of all danger, hardening their hearts more and more: but in the end, they shall know that the servants of God have not served him in vain. Now that he might the better show that this beholding of God, should not only be unprofitable, but also hurtful to the wicked, he says, that they shall be confounded, when they shall see the blessing of God on his people, in which they shall have neither part nor portion.

In the next place he further augments the sharpness of the punishment, in regard that these ungodly ones shall not only be consumed with envy, when they shall see the children of God delivered from these miseries, and exalted into glory; but they shall also be stricken with no less an evil, to wit, the fire of the enemies shall devour them. The zeal of the people then in this place, signifies the indignation with which the reprobates shall be inflamed when they shall compare the condition of the faithful with theirs.

He calls that the fire of the enemies with which God consumes his adversaries; taking this word fire, for God's vengeance: for it must not be taken here for that visible fire with which things are consumed in this world; neither yet for lightning only; but by a figure it is taken for a cruel torment: for so by this word the Holy Ghost is wont often to note out the extreme wrath of the Lord. Yet I deny not but the Prophet alludes to the destruction of Sodom and Gomorrah (Genesis 19:24; Deuteronomy 32:22; Job 20:26; Job 22:20).

Verse 12. Lord to us you will ordain peace: for you also have wrought all our works for us.

This tends to the consolation of the faithful. As if he should say; We see what will fall on the heads of the wicked, for you will cast them out of the company of your children, and will consume them with fire as your enemies: but we shall have a happy and blessed estate. The verb Shaphat, which signifies to ordain among the Hebrews, is as much to say, as to establish: as if he should say; You will hold and preserve us in peace continually. The wicked indeed enjoy a kind of peace, but it lasts not long: our peace is seated and established in the Lord, and has such a foundation as shall endure forever. Now by the word peace, he means a settled and lasting felicity. Hence let us conclude then, that the children of God which trust in him, are fully blessed: for the life of the wicked is more than miserable, although it be soaked in much deliciousness and pleasures, as those that have all things at their wish. There is no assured nor stable peace then, but in the fatherly love of our God.

By works, he means all the good which God does to his chosen: as if he should say; All our affairs and actions: all things which we use for our benefit in this world, in a word whatever, we put our hands to. Those then who have alleged this place, to overthrow the doctrine of free will, did not well understand the Prophet's meaning. I grant it is God only that works, whatever is good in us; so as all our uprightness proceeds only from his Spirit: but the Prophet meant simply to teach here, that we receive all the good things which we enjoy, only from the hand of God; and from there concludes, that this favor shall never cease, till we be come to full and perfect happiness.

Moreover, seeing God is author of all blessings, we ought especially to be mindful of those which are chief and principal: for if we ought to acknowledge that the things which serve for our maintenance in this life, are the gifts of God; much more ought we so to do in things pertaining to the salvation of the soul. If so be then we owe thankfulness for his liberality in small things, how much more should we acknowledge his goodness in things that are high and excellent? But what need have we to object this text against the Papists, to refute their doctrine of free will, seeing they may be easily answered by other places: indeed, we have infinite testimonies besides which are much more evident.

Thus it seems then that the Prophet stirs up the people's minds to thankfulness: for he commands them so to admire the goodness of God in his benefits, that they confess all things they have to be his gift. We have here then a very fruitful doctrine; to wit, that the faithful are to conceive an assured hope of God's goodness for the time to come, by considering what benefits they have received from him in times past; and from there to conclude, that he will undoubtedly have care over them hereafter. Have we then at any time had experience of God's mercy towards us? Let us learn to trust in him for ever: and seeing it has pleased him to show himself so bountiful and ready to do us good, let us boldly and constantly settle our hearts in this truth; to wit, that he will never fail us.

All the faithful have done thus; and this way have they confirmed themselves in the faith: for see how David speaks, (Psalm 138:8) You, Lord, will not forsake the work of your own hands. And Saint Paul says; He which has begun a good work in you, will perfect the same: (Philippians 1:6). Likewise the Patriarch Jacob says; Lord, I am less than all your mercies and truth which you have showed your servant: but you said; I will do you good, etc. (Genesis 32:10-12). For God is not like to men; that is, to be weary in well doing, or to be drawn dry by too much giving; but the more good he has done us, so much the stronger ought our hope to be, and to receive daily increases.

Vers. 13. O Lord our God, other Lords besides you have ruled us: but we will remember you only and your name.

This verse contains a complaint which the faithful make, because they were oppressed under the tyranny of the wicked. Thus this song is composed to comfort the hearts of the faithful, who in regard they were to undergo a hard condition of banishment, and to be expelled out of that good land which was to them a sign of eternal happiness: as also being deprived of the sacrifices of the holy assemblies; and so in a manner, of all consolation and comfort: being furthermore shut up under the bondage of the Babylonians, in a strange country, banished from their country, and overwhelmed with shame and most grievous afflictions; they might yet notwithstanding by this song, pour out their sighs to God, and so find solace in him.

He speaks therefore in the name and person of all the faithful, who in appearance seemed to be rejected of God, but therewith professing, that they were his people, and so consequently, did put their confidence in him. But had they not great cause to mourn thus, when they were in bondage under the tyranny of other rulers besides the Lord himself, who once had gathered them in under the wings of his protection? Hence therefore it follows, that if they had not been estranged from him, they had never fallen into so wretched a condition, as to be exposed to the merciless tyranny of their enemies. But it should seem by this, Objection. that the government of Princes is contrary to that which God himself exercises; notwithstanding that they rule in his name: Answer. but the Prophet speaks not of those here who bear rule for our good, but of such as are idolaters, and enemies of the true doctrine. David himself was a King, having a diverse government from that which God exercises, yet so, that he was God's minister notwithstanding for the common good and salvation of all the people that were committed to his charge; and likewise maintained the true religion, which these tyrants desired wholly to overthrow. The like also did justly befall the Jews, who had well deserved to be subdued under the cruelty of infidels, seeing they refused to obey God who used them so lovingly.

But it is not amiss to note the close opposition which is here put between God, and the faithful Kings who governed the people under his name and authority; and those tyrants who at the last oppressed them under unjust laws. This will the better appear by a like place out of Ezekiel, I have (says he) given them good laws by the which they might live: but because they have not observed my judgments, and have cast my statutes behind their backs; profaning my ordinances, and setting their eyes towards the idols of their fathers: therefore I also gave them statutes which were not good, and judgments in which they should not live, (Ezekiel 20:24). Now in regard they might have prospered and been happy by God's blessing in times past if they had yielded their obedience to his word: therefore Ezekiel threatens them, that Tyrants shall rule over them, and in spite of their teeth shall cause them to submit themselves to their cruel edicts and laws: indeed and that without bringing any profit or reward at all to them.

Isaiah in this place bewails the like misery: Oh (says he) while the Lord reigned over us we had much ado to content ourselves with our estate: but now we are constrained to bear a woeful servitude; and therein are justly punished for our wickedness. The faithful also which live under the Papacy; or such as are forced to yield in any sort to wicked laws and constitutions full of superstition, may well take up the like complaint: for they are under such an authority as is against God: they are oppressed under more than a barbarous servitude which binds not the body only, but leads them to the flaying of their souls.

But we will remember you only.] It seems this particle should be opposed to the former thus, Albeit these profane Lords would turn and withdraw us from under your government, yet will we hold ourselves fast to it, because we assuredly know ourselves to belong to you. But there may be gathered from here a more ample doctrine, to wit, that although carnal reason is ready to say that such as are made a prey to their enemies, and cruelly vexed under their tyranny, are forsaken of God: yet the Jews cease not therefore still to rejoice in him; notwithstanding they saw him nothing near to them: for the only remembrance of his name sustained them; and did sweetly feed and nourish their hope. Thus there is an opposition of great weight between the remembrance of God's name, and the present feeling of his favor: for it is a rare and singular grace of God constantly to cleave to him, when he seems to be absent and far off from us.

Others translate, In you, and in your name: but here is no such conjunction. To let that pass therefore, this place affords to us such consolation as is exceeding necessary for our times, wherein the perverse unthankfulness of men by casting off the sweet yoke of God, have drawn upon themselves a grievous and cruel slavery: neither are we to wonder if we see this tyranny already exercised even in many places where the name of God is called upon. The faithful, I say, must not therefore be discouraged; only let them rest their hopes upon this consolation, to wit, God will never utterly forsake those whose whole joy and delight consists in the remembrance of his name. Let them not fear then, I say, at any hand to profess this their confidence before all men. What confidence? Truly that they had rather die ten times than once to recoil back from God, and so to darken his glory. For whoever he be that through fear gives place to men, let him know for a truth that he has not as yet rightly tasted how gracious the Lord is. While we enjoy the free use of God's word then, let us diligently exercise ourselves in it, that so we may arm ourselves therewith against the time of need, to the end the world may know that we have not studied it as in a dream.

Verse 14. The dead shall not live, neither shall the dead arise, because you have visited and scattered them, and destroyed all their memory.

The Prophet comes again to speak of the woeful end of the wicked, whose prosperous estate often disquiets and dismays us, as we may see in Psalm 37, and in Psalm 73:17. That our eyes then may not be dazzled in the beholding of present things, the Prophet threatens that their end shall be most woeful. Others expound this place of the faithful, who seem so to die in the eyes of the world, as if they should never rise again: but it is very clear that he here speaks of the wicked and reprobates, which will evidently appear by the contrary to this, which is added in verse 19. For we have in this place an opposition between the resurrection of the good, and the bad, whose estates would be little differing one from another, unless it should appear that the one sort were judged to eternal death, and the other to a blessed and an everlasting life. No, the wicked are not simply condemned to eternal perdition, but all the judgments of God which befall them in this life, are as it were the beginnings and seals to them of their endless torment, for they can not be relieved by any consolation at all. Why so? Because they inwardly feel that God is their enemy.

Whereas we have translated Slain; others read it Giants: but seeing the word Rephaim, in many places of the Scriptures is taken for the slain, it will agree best if we take it so here; otherwise the opposition would not be fitting.

That which follows; For this cause have you visited them; is put here by way of exposition: for he shows why the reprobates perish without hope of any restoration; to wit, because God has determined to cast them away. Now what can they expect from God's wrath which is inflamed against them, but death and perdition?

Verse 15. You have increased the nation, O Lord; you have increased the nation: you are made glorious: you have enlarged all the coasts of the earth.

This verse is diversely expounded: for some think the Prophet shows how the faithful are not pressed with one affliction alone, but are plunged over head and ears as it were in extreme miseries, and yet can see no issue out of them. Others expound it more simply thus; O Lord; you have enriched your people with many benefits: and so they think that the Prophet mentions those blessings which God bestowed on his people various ways: as if he should say; Your people, Lord, have felt by experience, how liberal you are by the infinite benefits which you have bestowed on them. But when I consider that which by and by follows, where he says, you have enlarged; that is to say, you have caused your kingdom to spread, which was once shut up within very narrow bounds; I had rather join these two things together; for so the latter member expounds the former; and that also which follows, to wit, that God shall be glorified, agrees very well. For we know that God's glory shines in nothing more, than in the advancement and enlargement of his Church.

It is as much then as if he had said; Lord, you had in times past but a little handful of people, but now you have multiplied and increased them. For the Gentiles were adopted and joined to the Jews, on condition that they both should make but one people. And thus the Lord added an infinite number to them; for the children of Abraham were gathered out of all nations. We must therefore supply in this place an addition of a greater number, and not of benefits; in this sense, You did not content yourself, Lord, with that small number which once you did enjoy: and therefore you gathered to yourself a people without number out of all the quarters of the world.

Now this belongs to Christ's kingdom, which was everywhere established by the preaching of the Gospel: and the Prophet now extols and notes out God's mercy touching this increasing and multiplication by the word enlarged. I grant this phrase strays not much from our common manner of speech, when we use to speak of the enlarging of a dominion, or of an inheritance: yet it is not the Prophet's meaning to say, that the land shall become greater, but that it had larger bounds, and a more free habitation by means of the mutual society of the inhabitants after the pure worship of God was published everywhere: for the discords which were between the Jews and Gentiles strained their dwellings, and made them less free than otherwise they would have been. We have here then a promise touching the vocation of the Gentiles; which ought greatly to have comforted the faithful in their exile, and in that miserable scattering and banishment from the Church: for however they saw themselves wonderfully diminished and weakened, yet they might without any doubt assure themselves that they should not only increase to an infinite number; but that strange nations also, and those that were far remote, should be added to them.

Verse 16. Lord, in trouble they have visited you: they poured out a prayer when your chastening was upon them.

This may be well expounded of those hypocrites who never seek to God, unless they be constrained to it by miseries and calamities. But seeing the Lord also instructs the faithful by his rods and chastisements, as the Prophet has previously shown: therefore I had rather refer these things simply to them. First, to the end they may know that God is just in his judgments. Secondly, that they might thereby learn to fear the Lord, and every day to grow up in it more and more. Thirdly, that they might feel that the bitterness of the medicine is taken away by the fruit which they receive from it.

Thus Isaiah then speaks here in the person of the Church; that so, whenever the faithful should read this sentence, they might acknowledge that they were nearer to God in their afflictions, than when they abounded in all things which their hearts could wish; for then commonly we grow proud and forgetful: such is the perverseness of our nature. Is it not needful then that we should be tamed and brought under by force of arms? This meditation is very profitable to correct the bitterness of our troubles: for when we know what benefit redounds to us by them, it makes us less to abhor them.

The word Lachash, (which we have translated Prayer) signifies, To murmur. We are not to take this sentence then for a well framed prayer; but for such a one, as testifies that the heart is pent up in great sorrows, as those who feel such anguish, that they can scarcely open their teeth to utter their perplexed thoughts. He therefore speaks of such a prayer as is pure and far from all counterfeiting: for when God's servants are under heavy afflictions, they study how to breathe out their sighs, as witnesses of their extreme griefs. In time of prosperity, men can speak with open mouth; but in adversity, they are smitten down, they dare not open their lips: showing the conceptions of their hearts, rather with inward groans, than with words. From there proceed those sighs which cannot be expressed, of which Saint Paul speaks, Romans 8:26. The Prophet then pronounces this of the faithful, to whom indeed this doctrine ought to be restrained: for although inward tumults do now and then force out groans even from the very reprobates; yet they are hardened more and more, and become so much the more fierce and obstinate.

Verse 17. Like as a woman with child, that draws near to the travail, is in sorrow, and cries in her pains, so have we been in your sight, O Lord. Verse 18. We have conceived, we have borne in pain, as though we should have brought forth wind: there was no help in the earth; neither did the inhabitants of the world fall.

Two things are to be noted here principally. First, he compares the faithful to women in travail; wherein their pains are unspeakable, as it is well enough known. The afflictions of the faithful therefore, he says, causes them to cast forth very bitter and loud cries. From this we gather, that the Prophet speaks not here only of that sorrow which proceeds from the suffering of outward griefs and discomforts; but rather respects those horrible vexations which sharply wound, and with incredible vehemence assails the hearts and spirits of the godly, when they feel that God is angry with them, their consciences also checking them. No bodily pain therefore may be compared with the grief of the Spirit, which is most lively expressed by the particle before you.

In the second place he goes further, and exceeds the measure which is in his similitude: for where pains have no end, the condition of the faithful is far worse than is the condition of women in travail. For being once delivered from their sorrows and griefs, they rejoice in seeing the fruit which they have brought forth; indeed they forget all the pains which they endured: but he says here, that the faithful are in continual travail. Why so? Because they still are assaulted with new pangs and travails; and when they think the birth is near, then they bring forth nothing but sorrows and anguish, which is expressed by the word wind: to wit, they saw no appearance of any deliverance or ease of their sorrows. For so he forthwith expounds himself when he says, that there was no help for them in the earth. That is to say, we see no succor at all (John 16:21).

He adds, that the inhabitants of the world did not fall: for the Hebrew word Naphal, signifies to fall. Some affirm, it signifies to dwell. If we take it in the latter signification, the sense will be; That the Jews shall not dwell; that is, they shall not return into their country; the inhabitants which enjoyed it, should not perish. But if we follow the common translation, this must be referred to the wicked on this wise; The inhabitants of the world oppress us, and yet they fall not. Why so? Because they have more than heart can wish. For when the wicked flourish, as Solomon says, then God's children must of necessity sigh, and be like to women in travail with child.

Yet let us not refuse even this hard condition, if we would have any place in God's Church. It is most certain that the common lot of all men is to bear sundry and infinite calamities: and from there came the old proverb; It were best of all never to have been born; or being born, to die quickly. But we see that the faithful are tired with extreme miseries, and exercised with them above all others. For God means to try their faith, to the end they may serve him, having renounced their lusts, and the world also. Seeing the Lord then has such a special care of them, he will chastise them; and in the mean while, will suffer the wicked to run riot into all disorder.

Here also we are admonished, that we must not only suffer one or two calamities, and so an end, lest we should think ourselves discharged after we have endured some few assaults: for we must always be prepared to meet with new trials. When the Lord takes up his children, he lets them not down immediately. For we must be content even then to bring forth the wind, when we think the hour of deliverance is come: our sorrows shall still increase, and our throes shall overtake one another at every turn. We must hold out with patience then in this combat, as long as God shall be pleased to exercise us under it.

We will therefore follow the usual exposition, They fell not: for as the Lord now and then cheers up the hearts of his children, in manifesting to them the light of his countenance in their salvation, and in showing vengeance upon the wicked: so he also gives them with all occasion of mourning, by causing them to see their adversaries every way advanced into high place of rule and authority over them. And if the Lord has so exercised his Church in former times, why should we think much if he take the same course with us now?

By the inhabitants of the world, he means the profane and unbelievers: for he opposes the rest of the world to the country of Judea, which by way of excellence he called the land, or the earth; verse 15, making mention of the inhabitants thereof apart.

Verse 19. Your dead men shall live: even with my body shall they rise. Awake, and sing, you that dwell in dust: for your dew is as the dew of herbs, and the earth shall cast out the dead.

Isaiah still continues to speak of this consolation, and turns his speech to God: and thus he shows that our best course is to bend all our senses toward him, as often as we are to resist temptations. For we shall find nothing more hurtful to us than to utter words at random, pleasing ourselves in them: for what do we else but roll ourselves here and there, and at the last plunge ourselves into many errors? We can choose no way therefore that is more safe than to draw near to God, who only is able to quiet our distressed consciences: which if we do not, we must of necessity meet with many encumbrances, which will shake our faith. Will you have the sum of this verse then? If God be the protector of his servants, notwithstanding they be as good as dead, shall they not live even in death itself, or rather shall they not have power to rise again although they be altogether dead? Yes surely.

Question: But it may here be demanded of what time the Prophet speaks in this place, for many expound it of the last resurrection. The Jews refer it to Messiah and his kingdom: but they deceive themselves, because they imagine that this was fulfilled at his first coming: our writers that are Christians have also missed the mark, who have restrained it to the last Judgment. Answer: For the Prophet comprehends the whole kingdom of Christ, even from the beginning thereof to the latter end. Why so? Because the hope of the blessed life always overcomes the world, as we shall see presently. Now to the end we may the better understand the Prophet's meaning, we must first know, that life is not promised generally to all, but only to such as die in the Lord: now he speaks of the faithful which so die, whom the Lord preserves under his safeguard. We know that God is the God of the living, and not of the dead (Matthew 22:32). Are we the Lord's? Doubtless we shall live. But we must in the mean while become as those that are dead, for our life is hidden, and as yet we cannot see that which we hope for. Thus then he only speaks of the dead; that is to say, of the condition of the faithful which sit now in the shadow of death, in regard of the many afflictions with which they are daily visited: from which we see that this cannot be restrained to the last resurrection. For we contrariwise affirm that the reprobates are dead, even while they live. Why? Because they never tasted of God's fatherly love in Christ, in which the true life consists, and therefore they perish in their brutish sottishness. But because the faithful run to God, therefore they obtain life in the midst of their greatest dangers, indeed, even in death itself: but in regard they set this last resurrection before them as the end of their hope; therefore it cannot be said properly that they live, till that day be come; that being then freed from all sorrows and corruption, they may receive a sure life that never decays. And therefore Saint Paul very fitly shows that it were to turn the order of things upside down, if the faithful should live till such time as Christ who is the fountain of life appears. Therefore it is we said before that Isaiah here comprehends the whole kingdom of Christ: for although we begin to feel the fruits of this consolation when we enter into the Church, yet we wholly enjoy not the full measure thereof till the day of the resurrection be come, wherein all things shall be perfectly restored, in which respect it is also called the day of restoration (Acts 3:21). Here then we see the only remedy to mitigate the bitterness of all our griefs, namely, even to turn our eyes to the beholding of this day, in which God shall separate the good from the bad.

As death then naturally devours and destroys all the race of Adam, so the miseries to which they are subject in this world are forerunners of the same death. Their life therefore is but a kind of death; but in regard that by the redemption wrought by Christ the curse of God is taken away both in these beginnings of death, as also in death itself: therefore it is rightly said, That all those that are grafted into Christ's body live, while they die, because all their evils are turned to their good (Romans 8:28). From this it follows that they always come forth as those that are more than conquerors, even out of the very jaws of death; and that till they be fully and wholly knit to their head. Would we then be esteemed in the number of those that are dead in Christ, of whose life he is the sure guardian? We must then lift up the eyes of our faith above the whole course of nature.

But this is yet better expressed by the word body, or carcass, as if he should say, this old rottenness which it seems has consumed the bodies of the faithful, shall hinder the Lord nothing at all to make them rise up in full beauty again. As touching the propriety of the Hebrew phrase, some translate it, With my body: others, Which are my body. Others again, supply a particle of similitude, As my body: but in regard the sense agrees well enough without adding or diminishing, let us content ourselves with that which the words do plainly sound of themselves, and so I had rather take it by way of application.

At the least this word is added of set purpose, so as the Prophet thereby joins himself to the whole body of the Church: and thus he places himself in the number of those which being dead in the Lord, do notwithstanding wait for a resurrection apart. And in that he mentions himself in particular, it is that he might give the more authority to his doctrine. For he thereby shows that he spoke from the heart, uttering and testifying by this his confession the fruit of his faith, according to that sentence, I believed, therefore did I speak (Psalm 116:10; 2 Corinthians 4:13). Otherwise the wicked and profane may well discourse in words of God's mercy, and of life eternal, and yet in the meantime have no feeling at all of these things in their heart. As did that false Prophet Balaam, who knew well enough that that which he spoke was true; and yet for all that received no profit by his prophecies himself (Numbers 23:19 and 24:5).

But our Prophet speaks in this place far otherwise, for he professes, that he is of their number who belonged to a better life: thus showing that he willingly underwent the sorrows and calamities which God laid upon him for the furtherance of his mortification; as one indeed that chose rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin for a season. Now thus he makes it clear to all the world, that he speaks not here of things which he knew not, or of that which he felt not; but of those things which he learned by experience. Yes, he shows hereby, that his confidence was so great, that he willingly ranged himself among a company of dead bodies, which yet should (as he believed) be restored to life, choosing rather to be accounted a rotten carcass, knowing himself to be a member of the Church, than to be in his full strength out of the same. And this doubtless caused his doctrine to be so much the more effectual: for he opposes it to the former sentence, verse 14, in which he said, that the wicked should not live; because all hope of (a joyful resurrection) was taken away from them.

If any object that the resurrection shall be common as well to good as to bad; it is easily answered: for Isaiah speaks not here only of the resurrection; but of that felicity which the faithful shall enjoy. I grant the wicked shall rise, but it is to eternal perdition: their resurrection therefore shall be to their ruin and death; whereas it shall bring happiness and glory to the just.

He calls the inhabitants of the dust, the faithful, who are humbled under crosses and afflictions, who in life have death continually before their eyes. Yet I deny not but they also enjoy the benefits of God even in this life: but by this similitude the Prophet sets out their miserable condition, as those that bear in their bodies the dying of the Lord Jesus (2 Corinthians 4:10). For it is needful that their outward man should be beaten down and mortified, till at the last it be brought to nothing, that so the inward man may be renewed daily (2 Corinthians 4:16). If we mean then to have any part or portion in this consolation, let us willingly content ourselves to lie down in the dust.

For this cause he commands the dead to arise and sing; which may seem to be very unfitting for men in their case, there being nothing among them but a sorrowful silence. In this therefore the Prophet shows an apparent difference between the elect of God, who arise by a heavenly power, albeit they be as good as rotten in their graves, and lie buried in the dust; and the reprobates: for they being separated from God and Christ, the fountain of life, wither away, while they live, that so death may utterly devour them.

Now in that he promises to give them the dew of the meadow; he thereby enriches his doctrine with a very elegant and fitting similitude: for we all know that the flowers do fade and die in winter, but especially in meadows, for they seem to be altogether dead, neither can a man be persuaded to the contrary, that shall only behold the upper face of the earth; but the roots notwithstanding lie hid underneath, which after they have sucked in the dew of the springtime, do again gather strength and life: so as the flowers which before were withered away and dried, do then become fresh and green.

Thus the people shall gather new force after they shall be revived and watered with this fruitful dew of God's grace, although for a time it seemed they were wholly withered and gone. Sure these similitudes which are drawn from such things as are familiarly known among us, have great force in them to work upon our affections. For if flowers or grass, which are wet with the dew that falls upon them, do sprout forth, and wax green; how much more shall we be revived if we be watered with the quickening dews of God's grace? Why should not our bodies receive new liveliness, although they were rotten before? Has not God as much care over us, as he has over the herbs? Is not the holy Spirit of greater force than the dew? Saint Paul I remember uses the like similitude (1 Corinthians 15:36), where he speaks of the resurrection: but in regard he applies his metaphor to another purpose, I think it not amiss to let it pass for this time; because I would not willingly confound that place with this. Let it suffice us that we have attained the true meaning of the Prophet.

In the end of the verse where I have translated, The earth shall cast forth her dead: some translate it in the second person; You shall bring down the land of Giants: or, You will bring down the Giants in the earth. I reject not this interpretation, because the words may well bear this signification: but as I take it, the first seems to agree best to the text, although the matter be not much material, in regard of the substance. For this must be referred to the consolation which we mentioned a little before.

Vers. 20. Come my people; enter into your chambers, and shut your doors after you: hide yourself for a very little while, until the indignation passes over.

In this verse he exhorts the children of God to patience, that they might continue to bear their miseries and afflictions quietly, as also to remain invincible against all the sharp temptations, which as it seemed should overwhelm them. There was great need of this exhortation therefore: for the pitiful case into which the poor people were soon after brought, seemed in all outward appearance to be far off from the promise which was formerly made to them. The Prophet then like a tender-hearted nurse, takes this troubled people by the hand as it were, who otherwise knew not what shift to make, and carries them aside into a secret place to lodge them in safety, till these stirs and commotions were appeased. Now whereas he calls them my people, he speaks in the person of God, and not in his own.

By chambers, he means a quiet and peaceable state of conscience: to wit, when with boldness of courage and confidence, we arm ourselves with patience, in waiting for the coming of the Lord: as Habakkuk, who having foretold what calamity should befall the Jews, professes that he stands all day upon his watchtower: that is to say, in a place of safety, to expect the event in patience and silence. Isaiah commands them to do the like here: as if he should say; You that are the servants of the Lord, get you into your chambers, or into some other sequestered place, when you feel yourselves assaulted with such temptations as you are not able to resist.

But forasmuch as it is not sufficient to be once well fortified against the violence of tumults and stirs, he therefore also commands them to shut the door after them; which is to be referred to constancy and perseverance: as if he should say; Look to it that the devil find not the least crevice open to assail you: for he can easily enter into our hearts, if we give him but the least advantage that is.

Whereas he bids them to hide themselves; his meaning is, that the faithful should enjoy a secure freedom, if so be they were courageous in waiting for the coming of the Lord: for although we ought to fight boldly and valiantly, yet seeing the power of God is often manifested in our weakness, we cannot possibly take a better course, than in all humility to run and shroud ourselves under his wings, that so he may save us from all inordinate fears and terrors. Furthermore, in regard that we are given to boiling passions naturally, and are ever and again carried away with impatience, if we feel not God's help at hand to help us right away: therefore he says, that these storms and tempests shall blow over, and continue but a while. We must make account to fight every day against one temptation or other; neither must we think to come to the end thereof as long as we live: and this is it that makes our miseries seem so wonderfully long and tedious to us. But if we compare them with that eternity in which we shall enjoy happiness without end; the meditation thereof will cause them to seem but as a moment. As Saint Paul in a certain place shows, that the light afflictions which for a short space we suffer in this world, are no way to be compared to that eternal weight of glory which shall be revealed in the world to come (2 Corinthians 4:7).

When the Prophet adds, until the indignation be past: he meant thereby to remove all difficulties out of the minds of the faithful: and it is no less than if he had promised them deliverance out of hand. It seems to me this word indignation, simply considered in itself, signifies that affliction which proceeds from the wrath of God. Others refer it to the enemies of the Church; which sense though I reject not, yet the first likes me better. For we see how careful the Prophets are to insinuate into our minds, that no evil befalls us, but by the hand of God, and that he never sends the same without cause, but is first provoked to that by our sins and offenses. Hence we learn that God will not be angry with his Church for ever, but will cause his wrath to cease at the last, even as we see it to fall out in storms and tempests: and this is the cause why the faithful bear their crosses with the greater courage. For thus the Church says (Micah 7:9), I will bear the wrath of the Lord, because I have sinned against him, etc. Why so? She knew well that God meant her good in chastising of her. Now our Prophet brings in the Lord speaking, (as I touched before) to the end his exhortation might have the better authority.

Vers. 21. For behold the Lord comes out of his place to visit the iniquity of the inhabitants of the earth against him: and the earth shall discover her blood, and shall not hide her slain.

No doubt but it is a heavy temptation to the faithful, when they see the wicked exercise their rage against them, and in the mean while, that God should hold his peace: for in so doing, they imagine he has forsaken them. The Prophet then labors to prevent this temptation, and shows, that however the Lord has been silent for a while, yet he will in the end show himself in due season, to give relief to his servants, and to punish the wrongs that have been done him. Thus by the word of coming forth, he describes the Lord reaching out his hand as it were to his children: as if the same had been hidden before, in regard they felt not his help. For that is the cause why he says, the Lord comes forth into sight; namely, to succor his Church, and to execute his judgments upon her enemies: for in former time it seemed he had kept himself close and altogether shut up in heaven. We may also very well affirm, that Isaiah alludes to the sanctuary; which manner of speech is often encountered in the books of the Prophets. As if he should say; However the profane nations despise the Ark of the covenant, being seated in a very mean place; yet from there shall the faithful feel by good experience, how ready the power and favor of God is to succor them, and that he is not called upon in this holy place in vain. In the mean while, we must hold this as a sure principle; that although the wicked scorn the Temple, as if it were no better than some country barn, or some such like thing; yet even from there will the Lord come forth, when he sees the time fit to defend and to avenge his people's quarrel upon all the inhabitants of the world.

And this exposition suits better than if by the word place, we should expound that he should come forth of heaven; for Isaiah meant to express somewhat more. The Prophets when they make any mention of heaven they therewith present before us the glory and majesty of God: but our Prophet in this place respects our capacity, that is to say, when we feel that God who in times past seemed to be far off, and hidden out of our sight, does at the last appear for our comfort. He also has used a demonstrative particle, and a participle of the present tense for the greater certainty of the matter; as also to the end the faithful might not think it too much to bridle their passions by patience till his coming forth.

To this point belongs what he adds touching the visiting of iniquity: for it were contrary to his nature who is the Judge of all the world to suffer wicked men to give themselves over to all wickedness without impunity. There is in the verb, to visit, a similitude well enough known: for we think that God either sees not at all, or else is busied about some other matters when he withholds or defers the execution of his judgments be it never so little a while.

These words also, against him, are not without their weight: for it is often said that when the wicked lay their ambushes they spread a net or dig a pit for themselves. The sense then is, that all the annoyances and oppressions which the wicked bring upon the Church, shall in time fall upon their heads that have been the contrivers thereof.

Lastly, there is also a very great vehemence in the word, shall disclose: for now while the wicked shed and tread under foot innocent blood, the earth seems as it were to suck and drink it into her womb: in the mean while it seems the death of the faithful is quite and clean forgotten, and the memory thereof erased out of men's minds for ever; yes, and that God himself utterly neglects it. These are men's imaginations, but the Lord witnesses the contrary here. He calls the blood of the earth then, which the earth has drunk in, as it is said in Genesis 4:11: 'The earth has opened her mouth to receive your brother's blood,' when the blood of Abel was shed. For the Lord in that place amplifies and aggravates the foulness of the fact when he says, That the earth is defiled with that blood which was shed: and therefore he therein shows, first, how precious the death of his Saints is in his sight: secondly, what care he has of the same; and lastly, that he will revenge it. For the earth itself shall be armed to punish the cruelties which have been exercised by tyrants and the enemies of the truth against the faithful: so that there is not the least drop of blood which is shed that shall not be accounted for. Let us therefore remember this consolation, and set it always before our eyes when the wicked smite us, laughing and sporting themselves while they vex us with all manner of outrages. For God in the end will show that innocent blood has not cried in vain, because he can never forget his Saints.