Chapter 34
Vers. 1. Come near, you nations, and listen, you peoples: let the earth hear, and all that is in it; the world, and all that proceeds from it.
Hitherto our Prophet, intending to comfort the children of the Church, has preached as it were in the midst of their assembly. But now he directs his speech to the Gentiles, and takes up the same argument still, albeit after another manner than before. For having showed that the Lord has such care over his Church, that he will always provide means for her safety: he now also adds that which we have seen before; to wit, that he will at last take his people's cause in hand, and revenge their quarrel, though for a time he has suffered the wicked to take their pennyworths of them. He continues to handle the same matter then, but by a consolation of another kind. For he shows how severely God will plague those wicked ones, which have persecuted his Church. The Prophet according to his office therefore, summons them by proclamation on God's behalf (that he might the better awaken them) to assemble themselves together, and appear before his judgment seat. For thus the wicked must be roused out of their security, who in time of prosperity despise all admonitions; thinking that God either will not, or cannot punish their iniquities. Yet in speaking thus vehemently, his greatest respect was to the Church: for otherwise he found but deaf ears among the nations, they would have profited nothing at all by it.
In this place he addresses his speech to the Idumeans, who were likely enough proudly to despise these threatenings, and therefore he calls heaven and earth to witness against them, saying, that the judgments which God will execute, shall be so apparent and manifest, that not only all people, but all the insensible creatures also shall see it: for it is the manner of the Prophets to speak thus to the dumb creatures, when men endued with reason and understanding, grow deaf; as we have seen before in the first Chapter.
Vers. 2. For the indignation of the Lord is upon all nations, and his wrath upon all their armies: he has destroyed them, and delivered them to the slaughter.
By nations, he means those enemies which bordered upon the Jews, who were environed with many countries: for they had as many enemies almost, as neighbors. Now albeit there were other causes of this malice, to wit, envy: yet because they were of a contrary religion, that did wonderfully inflame their rage against them, in regard they thereby condemned their superstitions, which caused the Lord the rather to promise his help, as a judge to revenge their quarrel.
He adds, upon all their armies, because the Jews were but a handful of people, being compared with other nations. Although these nations then boasted, because of their great armies, and despised the small number of the Jews; yet the Prophet affirms, that God can easily consume their multitudes, and bring them all to nothing, rather than he will hazard the loss of his little flock, of which he is the shepherd. And albeit he speaks of things to come, yet he uses the present tense, because he might set the thing before the eyes of the poor Jews, which were almost overwhelmed with afflictions. For, as I have touched before, he foretells not these things in respect of the Idumeans, who would receive no instruction; but in respect of the Jews, whom he meant to comfort, because they were miserably vexed by their enemies.
Vers. 3. And their slain shall be cast out, and their stink shall come up out of their bodies; and the mountains shall be melted with their blood.
By this circumstance he shows that the destruction shall be great: for if but a few persons be slain, they bury them. But when so many are slain, that those which are left alive, are not able to bury them, they care not much to leave them unburied: so as the stink of the carcasses, as you know, ascends and corrupts the air. Thus it appears that God is strong enough to root out infinite armies. It may be also the Prophet meant to set forth this judgment of God at large, because besides the killing of the nations, there would be shame and disgrace brought upon them, in regard their dead were deprived of the right and honor of burial. Afterwards he amplifies the horror of the discomfiture, in saying, that their blood shall flow from the mountains, as if they were dissolved or melted: as when breaches of great rivers do violently descend, and carry earth and all before them. And thus he again shows, that no means shall be left them to escape, because the slaughter shall be no less in the mountains, than in the plain where the battle is pitched.
Vers. 4. And all the host of heaven shall be dissolved, and the heavens shall be folded like a book: and all their hosts shall fall, as the leaf falls from the vine, and as it falls from the fig tree.
Isaiah uses here an excessive manner of speech, as others of the Prophets likewise often do, to set forth the terror of God's judgment, and deeply to wound dull and dead hearts. For otherwise, his speech would have been of no force, neither would it much have profited the careless and secure person. He adds then, that the very stars themselves shall be darkened in this waste, as if they were constrained to fall: the better to manifest the wailing which should be there. For when the heavens are cloudy and gloomy, it seems the clouds wrap and fold themselves up one in another, the Sun and stars begin to grow wan and weak, and the whole frame of the heavens shake, as if they were ready to fall. Now he shows the like shall happen at this time, because every thing shall show signs of sorrow and lamentation.
But this must be referred to the apprehension of men, for the heavens move not out of their place: but when the Lord manifests some tokens of his displeasure, we are as much terrified therewith, as if the heavens were ready to fall upon our heads, and to bury us under them. Not that such things befall the heavens; but he speaks as it were to brazen faces, whom he was compelled thus to awake, that they might not take him as if he told them a tale of Robin Hood, as they say; no, you shall be so smitten with fear, says he, that you shall imagine the very heavens are ready to fall about your ears. This is the just reward of a drowsy conscience, to wit, that wicked persons which cannot be touched with any fear of God, shall be afraid of their own shadow, and shall as much tremble at the falling of a leaf, as if the Sun and stars fell from heaven. And thus he also notes a woeful change, which shall trouble and mingle all things together.
Vers. 5. For my sword shall be drunk in the heavens: behold, it shall come down upon Edom, even upon the people of my curse, to judgment.
He says that the sword of the Lord is drunk with blood, as when one has made a great slaughter, swords are bathed in blood. And that the speech might have the more force, he brings in the Lord himself uttering it. But why, says he, is it in heaven? For God calls not men up there to punish them, but executes his judgments here below on earth, and that by the hands of men. But the Prophet respects that secret counsel of God, by which he deliberates and ordains all things before the execution thereof: he understands it not then of the act itself, but commends the efficacy of his own prophecy, in regard that by the immutable counsel of God this slaughter should certainly fall out. Also he meant to inform the faithful hereby, that God examines the doings of the wicked in heaven, however they give themselves to all jollity on earth, and go on in their bad courses unpunished. Lastly, that the sword with which they should be slain was already bathed in blood in God his account, even when he is only determined to punish them, which he will assuredly perform, notwithstanding all their prosperity.
Sodom burnt already in God's account, while she gave herself to drunkenness, dissolutions, and execrable villainies: as much may likewise be said of all other wretched people which lie fettered in Satan's chains, to be slain by the sword of the Lord of hosts, even then when they wallow themselves most in their voluptuousness. Let us not therefore stand gazing upon the prosperity of the wicked, while they enjoy more than their hearts can wish; neither let us linger after the same: for although no man molest them, yet are they not far off from ruin. Why so? Poor souls! God is against them (Genesis 18:20).
But our Prophet names the Idumeans here, who were enemies to God's people, notwithstanding they were of affinity with them, and bore the stamp of the same religion, for they were children of Esau, and of the stock of Abraham, as was said before (Genesis 36:8). As at this day, what greater enemies have we than the Papists, which are baptized with the same baptism that we are, and make profession of the name of Christ? And yet they furiously persecute us, and would have us utterly rooted out, because we condemn their superstitions and idolatries. Even such were the Idumeans, and therefore the Prophet culled them out from among all the rest of the enemies of the Church.
In calling them the people of his discomfiture, he confirms the former sentence: for it is as much as if the Lord had said, It will be but in vain for you to think you can escape my hands, seeing you are already ordained to destruction. For by this phrase of speech he pronounces definitive sentence upon them, as being already condemned in his heavenly decree, and that no less than if at that present they had been put apart, and cut away from off the land of the living.
And lest it might seem that God did them any wrong, he adds, in judgment: for there is nothing to which men are more prone than to accuse God of cruelty: so as the greatest part can not be brought to acknowledge him their competent judge, especially if he chastise them somewhat severely. Isaiah therefore shows, that this slaughter must needs be mixed with equity, seeing God never exceeds in overmuch severity.
Vers. 6. The sword of the Lord is filled with blood: it is made fat with the fat, and with the blood of the lambs, and the goats, with the fat of the kidneys of the rams: for the Lord has a sacrifice in Bozrah, and a great slaughter in the land of Edom.
He goes on still with the same argument, but by another description, which amplifies the matter greatly: wherein his drift is to rouse up the wicked who were wont to gibe and jeer at all admonitions, as we have said before. Is it not needful then that God's judgments should be deciphered out in lively tables to wound the hearts of the enemies, and to animate the minds of the faithful with a holy pride, in assurance that their foes can not any way shift it for all their stoutness and rebellion, but that they must be brought to the shambles like beasts as soon as God does but hold up his finger, as they say?
He compares their destruction to the sacrifices: for as they were wont to sacrifice beasts for the service and honor of God, so should he be glorified by the slaughter of this people. The Prophet then confirms that here which he has said before touching the judgment: for when the Lord executes justice, his glory shines thereby: men reverence and worship him, so as the destruction of the wicked you see is rightly compared to sacrifices, which were a part of his service.
Indeed there was no great pleasure in beholding the sacrifices: for the cutting their throats, the gushing out of the warm blood, and the stink of the smoke served rather to drive men away; yet the honor and glory of God shined even in these things. So, this destruction of the Idumeans no doubt was a horrible spectacle to look upon, and made no such goodly show, as to bring one in love with the sight of it: but that the faithful even in this respect, might learn to sanctify the name of God, they were commanded to lift up their eyes to heaven, because God in executing such a vengeance, did as it were erect and set up so many altars for his sacrifices. And because they had unjustly afflicted the Church of God, and had cruelly entreated his chosen, without all compassion or humanity, Isaiah pronounces that the offering up of their blood, was a sacrifice acceptable and of a sweet smelling savor to God, because it is the execution of his judgments.
By lambs and goats, under a figure he means the people which should be sacrificed: and in alluding to the sundry kinds of offerings, he comprehends all the people, as well small as great: to show, that when God shall take his enemies in hand to punish them, he will not let so much as any one of them escape. He mentions Bozrah, which was the chief and head city of the country, in which the greatest slaughter should be executed: and in the next place adds the land of Edom, through which this discomfiture should pass, without sparing any corner of it.
Vers. 7. And the unicorns shall come down with them, and the heifers with the bulls: and their land shall be drunk with blood; and their dust is made fat with fatness.
This verse is annexed to the former, for it is no new thing he speaks of; but he continues the same figure, amplifying what he had said touching goats and lambs: to which, he not only adds calves, but wild beasts also. The sum is, that God's vengeance is bound, so as he will spare neither age nor estate; for he will put to the sword as well the cruel and proud Giants, with their vain brags, as the feeble weakling: as if one prepared a sacrifice, in which, beasts of all sorts were mingled one with another. Neither should any think it absurd, that lambs are coupled with cruel beasts in this sacrifice: for by the word lambs in this place, he means not harmlessness and innocence; but the poor and weak are called so by comparison, because their mean condition held them under some appearance of modesty.
Now albeit it may seem strange that the Lord should thus smite his enemies, without sparing of any at all; notwithstanding by the word sacrifice, he shows he does nothing but that which is just and equal, and for which he ought to be praised. And indeed whoever shall examine this fact, shall be forced to lay his hand on his mouth, and to confess, that God had just occasion to cut them off all, not one excepted. The like end are all reprobates to look for; namely, to be sacrificed by the hands of those that are as wicked as themselves. Some take the word Abbirim, for Strong: I had rather follow them which translate it Bulls, it being so taken (Psalm 50). Albeit by Bulls here, under a figure, he means the strong and mighty.
Vers. 8. For it is a day of the Lord's vengeance, and the year of recompense for the judgment of Zion.
This verse must be joined to the former; for it contains the end why the Lord corrected the Idumeans so severely, namely, because he meant now to maintain and revenge the quarrel of his people. For had he not added this reason, that which he spoke before, might have seemed not only dark, but improper. For it would be but a flitting and uncertain knowledge of things, unless in the consideration of God's punishing of the wicked, we did also therein see, that he manifests the continual care and love which he has to his chosen, in the preservation of them. Now that which is here said of the Idumeans, ought to be applied to all the enemies of the Church; for under this one particular, our Prophet comprehended them all: and for this cause are we to cheer up and refresh our hearts with this consolation in time of adversity, and to sustain the injuries which are done us, which God shall revenge himself. For is he called the avenger, think you, for nothing? See Psalm 94:1. It is not our Prophet's meaning then alone to say, that God has power sufficient to punish the wicked when he thinks good, but also that he reigns in heaven, to revenge all wrongs in due season.
But the two words, day and year, is to be noted: for thereby he gives us to understand, that God sleeps not in heaven, while he seems to wink at the enemies' cruelty; but only defers to punish, till the appointed time; to the end the faithful might learn in the mean space, to possess their souls in patience, and suffer him to govern all things according to his incomprehensible wisdom.
Vers. 9. And the rivers thereof shall be turned into pitch; and the dust thereof into brimstone; and the land thereof shall be burning pitch.
This whereof he speaks, has relation to that which went before; in which he adds a more ample declaration of this destruction. We told you a while ago why the Prophets do lively represent and set forth God's judgments in such plain tables as it were; even to bring men on the scaffold, thereby constraining men to take knowledge of those things, which otherwise they would neither see nor comprehend; and if they did, yet they would utterly forget them as soon as they had seen or apprehended them. But besides this, we must note that the Prophets spoke of secret and hidden things, which seemed altogether incredible: for many thought the Prophets bolted out things at a venture in these matters. There needed many confirmations therefore: and such are those that he uses in this, and other the like places.
The sum then is, that he speaks of such a horrible change, as shall utterly waste the land of Edom. Moreover, he alludes to the destruction of Sodom and Gomorrah (Genesis 19:24), which is a form of teaching much used among the Prophets: for in this ruin we have (as Saint Jude tells us) a perpetual example of God's wrath against the reprobate: neither is it without cause that the Prophets do so often renew the remembrance thereof, for they would have all men learn thereby to tremble at God's judgments. To this appertains that which is said in the verse following.
Vers. 10. It shall not be quenched night nor day: the smoke thereof shall go up evermore: it shall be desolate from generation to generation: none shall pass through it forever.
Questionless the Prophet uses an excessive manner of speech; but the Lord is constrained thus to deal with us, to awaken our dullness; for a usual form of speech would not move or affect us. In saying then, that the wrath of the Lord against the Idumeans, resembles a fire that never goes out, he takes from them all hope of pardon: for as they ceased not to provoke him, so should they find him a severe Judge to them. And Malachi notes it as a sign of the reprobation of this people, that the Lord was angry with them forever (Malachi 1:4). The opposition must be supplied, because God's children always receive some consolation, lest they should be discouraged. But we need not stand long on this matter: it suffices that we have the drift and scope of the Prophet's words.
Vers. 11. But the pelican and the hedgehog shall possess it, and the great owl and the raven shall dwell in it: and he shall stretch out on it the line of vanity, and the stones of emptiness.
As touching these creatures which Isaiah here mentions, there are diverse opinions: neither are the Hebrew expositors themselves well resolved touching the same: yet we may perceive the Prophet's drift well enough; to wit, that he sets out the face of a country laid waste and desolate. For doubtless he speaks of hideous monsters in nature, which come not among men, neither are they acquainted with them. And this he does the rather to describe the horror of this destruction. The first member of the verse then is clear enough of itself: but there is some difficulty in the second. Some expound these words, lines of vanity, by an antiphrase, and understand it of the Jews: but I rather think it should be referred to the Idumeans, as the former words are. And to the end we may the better know that this is the Prophet's true meaning, the same words are found in the first chapter of Malachi, verse 4-5, who came long after our Prophet: in which place, he confirms that which Isaiah here denounces. Though Edom say, we are impoverished, but we will return and build the desolate places; yet says the Lord of hosts, they shall build, but I will destroy it; and they shall call them, the border of wickedness, and the people with whom the Lord is angry forever. And your eyes shall see it, and you shall say, The Lord will be magnified upon the borders of Israel. Malachi then plainly expounds that which Isaiah spoke somewhat darkly in his time: Isaiah says, the Idumeans shall build in vain: the other, that they shall spread the lines of vanity: for it is all one in effect as if he had said, that the master-workmen (as masons and carpenters) shall but lose their labor in going about to build the cities again: for men of such craft use small lines and plummets to measure their works by. Those then that should take in hand the restoration of Edom, should bestow cost in vain: for they shall be so confounded, that they shall not know at what end to begin, nor where to make an end. And albeit God uses to mitigate the miseries which he sends upon others, by some consolation in the end, yet they must look for none at all.
Hence we may collect a very profitable doctrine, which is this: do we at any time see that cities heretofore ruinated, are now built again and brought into some good fashion? Therein we may behold a singular note of God's favor: for the labor of masons and handicraftsmen would have been to no purpose, unless the Lord had put his hand both to the beginning, midst, and end thereof; for what can prosper, unless he guide things from the laying of the first stone, to the last: and likewise, unless he keep them under his protection? Men may well disburse great sums of money then, yet in vain: indeed, they shall vex themselves, without bringing to pass, unless he be pleased to govern the business, and to pour out his blessing upon that which they take in hand. His only blessing therefore [reconstructed: makes rich, and] that alone is it which upholds us in any estate or condition. For which cause it is said, that his hands built Jerusalem (Psalm 47:2). Now as touching that which Isaiah here threatens against the Idumeans, the holy Spirit pronounces the like elsewhere, against the house of Ahab: meaning that it should be razed even with the ground (2 Kings 21:13).
Verse 12. The nobles thereof shall call to the kingdom, and there shall be none: and all the princes shall be as nothing.
This text is diversely expounded: but I will not trouble you with the reciting of the expositions; for in refuting of them, I should make myself more work than needs. That which is most probable, is this, They shall call the nobles of Edom to rule, but it shall be in vain: as if he should say, In so miserable an estate there shall none be found that will willingly bear rule, or take upon him the government of state-matters. This sentence is read elsewhere, indeed, we have had the same in a manner before, albeit somewhat differing in words. Now this manner of speech leads me to think, that the Prophet meant closely to tax the pride of this people, who were waxen overhaughty, by reason of their peace and abundance. For as much then as the Idumeans being seated upon high mountains grew proud, the Prophet shows, that they should be brought down with shame, so as none of the nobility should be left, neither should there remain any man of great place: for when kingdoms are ruinated, all government is also abolished. The people are as a body without a head, neither is there any distinction of persons, or places.
Thus then by way of scorn he says, that these brave nobles which were so highly exalted, shall be as lords without lordships, which appears yet better by the second member where it is added for exposition's sake, that they shall be brought to nothing. The sum is, that Edom shall resemble a body shattered in pieces, in which shall appear nothing else but a horrible confusion of all things. Oh fearful curse of God! What do men differ from beasts, I pray you, if they want the execution of good laws? Is their condition any whit better? No surely. The beasts may well be without any head or governor, because they will not offer cruelty to those of their own kind: but Lord, what is more cruel than man, if he be not kept under! Is he not carried on by his passions as a fury of hell to run out into all dissolutions?
Verse 13. And it shall bring forth thorns in the palaces thereof, nettles and thistles in the strongholds thereof, and it shall be a habitation for dragons, and a court for ostriches.
He continues on his speech, wherein he sets forth an image of a horrible desolation: to wit, when beautiful houses and palaces are razed even with the ground; or, so laid in heaps, that men can have no use of them: being rather fit for thorns, briars, and nettles to grow in, than for dwelling places, which is far worse, than if they had been converted into meadow or arable ground. But see how the Lord punishes the pride of such as delight in building of sumptuous houses, and gorgeous palaces; they think to make their names immortal, as it were: but God drives them out, and makes nests therein for birds; and dens for wild beasts: and thus they serve as perpetual ensigns of their vain ambition, who by such buildings thought to make themselves garlands of their own renown and excellence. Men's places then are inhabited by such beasts, who represent the nature and dispositions of those which built and dwelt in those so goodly houses. Now this overturning of order is also a woeful sign of God's wrath; to wit, when the earth which was created for the use of man, is constrained to receive inhabitants of other kinds, and to spew out their right and lawful owners: but by means thereof no doubt it shall be purged of that filthiness wherewith it was in times past defiled.
Verses 14-15. There shall meet also Ziim and Iim, and the Satyr shall cry to his fellow, and the Screech-owl shall rest there, and shall find for herself a quiet dwelling. There shall the Owl make her nest, and lay, and hatch, and gather them under her shadow: there shall the Vultures also be gathered every one with her mate.
Some affirm that these beasts are Fairies, others, Hobgoblins; others, Satyrs: neither do the Hebrews themselves agree about the proper signification of their names. But what need we stand much about the matter? It suffices us that we have the Prophet's scope and drift. He meant to depict an horrible desolation. As if he should say, Idumea shall be laid so waste, that it shall be left without inhabitants: for in stead of them it shall be replenished with wild beasts. See here the just reward of those vainglorious fools, which built such sumptuous palaces to continue the perpetual memory of their names forsooth. And here by the way also is a prediction of the chastisement wherewith this cursed nation was to be scourged for their cruelty, in regard they wholly bent themselves to seek the overthrow and destruction of their brethren and neighbors.
Now however it be doubtful whether the Prophet speaks here of Fates, Hobgoblins, or Satyrs, yet all agree that these words signify such beasts as have the faces of men. We also see how cunning the Devil is by various illusions, ghosts, and fearful apparitions; by sounds, and hideous noises, to enchant desolate places: but of this we have spoken in Chapter 13. Now this vice which God has so sharply punished in one people, is almost common to all: for who is he that builds such stately houses, but the price thereof is wrung out of the poor? Sometimes by violence and extortion; sometimes by continual molestations; so as the very mortar, stones, and wood, are replenished with blood, in God's sight. Therefore the stone shall cry out of the wall (says Habakkuk) and the beam shall answer to it, Woe to him that builds a town with blood, etc. Let us not wonder at these strange judgments and horrible changes then, when we see that ambition draws with it these wicked extortions and robberies, but rather let us seriously therein consider God's just revenging hand.
Verse 16. Seek in the book of the Lord, and read: none of these shall fail, none shall want her mate: for his mouth has commanded, and his very spirit has gathered them.
By the book of the Lord, some understand this prophecy; as if he stirred them up to read it diligently: and so it is, as if he should say, not one tittle of it shall fail, when the time is expired: as he adds presently after. Others expound it more subtly of God's eternal decree, thus; Search whether he has not so ordained it: but this exposition is too far-fetched. I expound it of the law itself therefore, which by way of excellence is called the book of the Lord, because out of it, the Prophets drew all their doctrine, as we have often told you heretofore. That the novelty of such a fact then, should not make them reject this prophecy, Isaiah says, that they were advertised of it long before: and thus he privately taxes their incredulity, for remaining so gross-conceited, as to esteem this thing altogether new and unheard of.
Now he has good reason to bring them to the law, wherein God so often declares that he will have care of his people, and will punish the wicked sort. Seeing Moses therefore spoke of it so long ago, the Prophet says, that none ought to be so incredulous touching the truth of his prophecy, seeing he tells them of no strange matters, but only confirms that which Moses has long since testified and taught. This I take to be the native sense of our Prophet, who by these words meant to fortify the Jews, to the end they should wait with patience for the promise of the Lord, as being assured that the event would manifest the truth of those things, which were already foretold to fall upon the Idumeans, and other enemies of the Church. Why so? Because Moses had testified (without cause of blame) that God would always protect and defend his people. Again, it was needful they should be advertised hereof, that when the Idumeans should be thus dealt withal indeed, they might not think it fell out by chance, but might acknowledge God the author of this judgment. For such is the perversity of man's nature, that he believes not, though he be forewarned, till the very pinch: and besides, he is given to attribute to fortune, that which proceeds from the just judgment of God. Isaiah therefore prevents these inconveniences, in willing them to ask of Moses touching the truth hereof, because he was revered of all, in respect of his authority.
None of them, to wit, of the beasts: for the Hebrews use these two words Isch, and Ishah, not only when they speak of men and women, but also of males and females of all kinds. For his mouth. He confirms that which he said before; for albeit God's works be manifest enough, yet he makes us comprehend them better by his mouth, that is to say, by his word, that thereby we may have a clearer sight of them: and this is the right viewing of the works of God, to wit, when with a quick eye we behold them in the clear glass of his word. For we are too bold and presumptuous, and give ourselves the reins too much, unless we be guided by this heavenly doctrine, as it were by torch-light. The pride and overweening of men therefore is here to be repressed, who will call into question, and censure the judgments of God and all his works, without being ruled by his word: for if they would seek in his book, and ask at his mouth, we should see greater piety and religion in them than there is.
Now the Prophet in speaking of the mouth of the Lord, meant to confirm that which was said before touching this judgment; the reason is, because nothing can fail of that which issues out of his sacred mouth. Isaiah affirms it to be a thing impossible then, that that which is once decreed of God, which he also has commanded him to publish in his name, should ever be called back by any means. And thus with this buckler, he repulses all the difficulties which easily arise, as often as the promises of God do surmount our reach.
I grant he sometimes threatens with condition, as he threatened Abimelec (Genesis 12:17), and Pharaoh (Genesis 20:3), and the Ninevites (Jonah 1:2), whom afterwards he pardoned, because they repented: but if he has once determined to punish men indeed, he will show by the effects, that he is both true of his word, and able to perform it, as well as he is able to deliver his in the time of need.
This the Prophet expresses again when he makes the mouth and spirit or breath to consent together: for albeit the spirit of the mouth and the word, do often signify one and the same thing; and that the Hebrews are accustomed to repeat one thing twice: yet here he makes an elegant allusion to the breath, from which the words proceed, and of which they be formed: as if he should say; this prophecy shall not want his efficacy, because God, who by his voice has commanded the brute beasts to possess Idumea, will also draw them there with his only breath.
Now he speaks of a secret inspiration. What marvel is it then, if all beasts assemble themselves together at God's first beckon; as we see it came to pass in the deluge; indeed even in the creation of the world; when Moses testifies, that at God's commandment all beasts came immediately to man, to subject themselves under his government (Genesis 2:19 and 7:15). And would they not think you have been subject and obedient to him still, if he himself had not been deprived of this authority by his own rebellion? But being now revolted from God, the beasts forthwith began to band themselves against him, and to offer violence to him.
Vers. 16. And he has cast the lots for them, and his hand has divided it to them by line: they shall
strike the ears in speaking, and should not therewith also cause the same to sink into our hearts, all would be to no purpose. In that he attributes this efficacy to the word then, let us also therein know that it is himself from whom that power proceeds, that so it might not be spoken fruitlessly, but might work inwardly upon the conscience, not at all times, nor upon all, but then, when it pleases him thus to work by the secret power of his holy spirit.
Hence we gather, that by the same word we be brought into the right way of God's service, for without it we should remain ignorant, all our reason would fail, and not only stagger, but our unbelief would make us become wholly brutish. It is more than need then that the Lord succor us this way, that our fears being appeased, and our weakness strengthened, we may be fitted to walk on in our Christian course. For if we had these words Fear not, Behold your God, well fixed in our hearts, all faintings would soon vanish. Men no sooner feel that God is near to them, but they cast away fear, or at the least so resist it, that they are not overcome by it. In nothing be careful, says Saint Paul, for the Lord is at hand (Philippians 4:5 and 6), of which sentence we have treated at large elsewhere. It seems also that the Apostle to the Hebrews alludes to this place (Chapter 12:3 and 13), where having forbidden them to be grieved or discouraged with God's correction, he recites the words of our Prophet, and applies this sentence to all the faithful, that so they might stir up themselves to perseverance, and constantly to hold out to the end, in regard they were to suffer many assaults.
Neither is it superfluous that the Prophet adds your God: for if we be not assured that he is ours, his coming shall bring us terror rather than comfort. Therefore he sets not God forth here in his Majesty, which casts down the pride of the flesh; but his grace which comforts the afflicted and weak. We see then it is not without cause that he thus adorns God with this title, namely, that he is the protector of the faithful, to retain them in safety.
Object: If any object that God must needs be dreadful when he comes to punish in his wrath — I answer, that this vengeance is threatened against the wicked, and the enemies of his Church; so that although it be terrible to them, yet it shall bring consolation to the faithful. This is the cause why he adds, that he will come to save: for otherwise the Jews might have replied, What benefit shall the destruction of the enemy bring us? What shall we be the better for it? Should we delight in their calamities? This is the cause I say why he says expressly, that he will turn this vengeance and recompense (touching their enemies) to their salvation: for the salvation of the godly is always joined with the punishment of the wicked. We showed in the seventh Chapter verse 4 how the faithful are delivered from perplexed cares by this favor of God, and by the hope of his defense. For the present, let us observe, that God is ready armed with vengeance, to the end his children may learn to rest upon his help, and not to think him idle in the heavens: this is the cause of these repetitions, for unbelief has gotten such fast rooting in us, that it is not plucked up right away.
In the end of the verse there may be a double reading, to wit, either that God shall come with a recompense, or, that he will come with the recompense of God; choose whichever of the two you like best, for the sense is all one. Notwithstanding if you read Elohim in the genitive case, recompense shall be called the recompense of God, because it properly belongs to him, that so the faithful may know assuredly that he is no less a rewarder, than God.
Verse 5. Then shall the eyes of the blind be lightened, and the ears of the deaf opened. 6. Then shall the lame man leap as a deer, and the dumb man's tongue shall sing: for in the wilderness shall waters break out, and rivers in the desert.
He speaks still of the promise touching the restoration of the Church, that he might comfort the hearts of the faithful who should be sharply assaulted with the grievous calamities of which he had foretold. Now seeing Christ is the fountain from which this restoration springs, we must of necessity still have recourse to him, if we will have the right understanding of that which Isaiah says in this place, for by him alone it is indeed that we are begotten again to the hope of the heavenly life. Now it is not unlikely but our Prophet alludes to the prophecy which we have seen in the 29th Chapter verse 9-10, where he threatens the Jews with a fearful blinding of their eyes, and a hardening of their hearts, for which cause he here promises that at Christ's coming men's minds shall be enlightened and cleared by regeneration, whereas before they sat in darkness.
There is great force in the word Then: for from there we may gather, that being out of Christ we are dumb, blind, and lame: in a word, void of all ability to perform anything that is good; but Christ renews us by his Spirit, that in him we may recover our true health.
By tongue, eyes, ears, and feet, he means all the faculties of our souls, which in themselves are so corrupted, that we cannot draw from there so much as a good thought; till we be made new creatures by the benefit of Christ: for our eyes cannot see the truth, our ears cannot understand it, neither can our feet walk in it, until we be united to Christ. The understandings of men indeed are very acute in apprehending mischief, their tongues eloquent and prompt to slanders, perjuries, lying, and vain speech, their hands and fingers but too nimble to theft and violence, their feet to shedding of blood: in a word, all the powers both of soul and body not only inclined, but also set on fire to do wickedly. But come we to the performance of that which is good, every finger is a thumb, as they say. Is it not more than needful then that we be reformed by the power of God, that from there we may begin to understand, comprehend, speak, and put in execution those things which God has called us to? For none can so much as say, that Jesus is the Lord, but by the Holy Spirit.
This reformation then we see proceeds only from the grace of Christ: those therefore which are converted to him, do recover new strength, whereas before they were wholly unfruitful, and as good as dead. For out of him, we are either deprived of all good things; or else they are so corrupted in us, that they can be applied to no right use, but are rather profaned by our abusing of them. Jesus Christ has both fully testified and taught the truth of this point, when he gave speech to the dumb, sight to the blind, legs to the lame and impotent: but that which he did to the body, was but a glimpse of that which he works much more abundantly and powerfully in our souls.
In saying that the waters shall be dug out, he adds other benefits with which the faithful are enriched soon after the establishing of Christ's Kingdom: as if he should say, You shall not need to fear any want, after you be reconciled to God through Christ; for plentiful and perfect felicity streams from him upon us. But these things the Prophet sets before us under borrowed speeches.
First, he says the waters are dug. For whereas all things were barren before, now there should be great abundance. How poor and beggarly are we then, unless God, for the love which he bears to Jesus Christ, pours out his blessing upon us; which Jesus only brings with him from his heavenly Father, and then imparts it to the members of his body. I deny not but the wicked thrive wonderfully in outward abundance; but all is accursed of God; because they are out of Christ: from whom only flows that true and saving influence of all riches. Truly it were much better to wish death, rather than the abundance of wine and oil, with which we must needs swallow the curse of God. When Christ then shall begin to manifest himself, then shall rivers and waters flow forth, to the healthful use of the faithful.
Verse 7. And the dry ground shall be as a pool, and the thirsty as springs of water: in the habitations of dragons, where they lay, shall be a place for reeds and rushes.
He confirms the former sentence; namely, that Christ shall come to satisfy his chosen with abundance of all good things. Why so? Because waters shall issue and flow out of the dry ground. But we must remember what I said earlier; namely, that the Prophet here depicts for us an image as it were of everlasting happiness: for however this outward change appeared not visible to the eye at Christ's coming; yet Isaiah not without good cause affirms, that under his government, all things shall be fruitful: for he has said before, that without him all things are accursed to us. This whole world will be but as a parched heath and wilderness, where lions, dragons, and wild beasts range after their prey, until the kingdom of our Lord Jesus Christ be erected and set up among us: let it be once established; the faithful shall feel no want at all.
The Lord did set his seal to the truth of this doctrine, when he delivered his people out of Babylon's captivity. Yet we are to seek the accomplishment of this prophecy in Jesus Christ, who sets all things that are out of frame, in their perfect estate again. For that deliverance was but a dark shadow of this; and yet we are not to seek the full accomplishment of this promise in this world; neither, because as our blessedness consists only in hope, so must we frame our minds to wait for the same till the last day; when we shall be put into the full possession of our happiness, which now for the present is hidden as it were from us. It suffices us that God gives us some sweet taste thereof in these our conflicting days, that with the greater affection we might learn daily to aspire to that full felicity which is reserved for us in the heavens.
Verse 8. And there shall be a pathway, and the way shall be called holy: and the polluted shall not pass by it: for he shall be with them, and walk in the way, and the fools shall not err.
The Prophet promises the Jews here, that they shall be set at liberty to return home again into their country, to the end that being afterward carried captive into Babylon, they might not imagine it to be a perpetual banishment. And yet it seems to me this sentence should extend itself further. For as previously he promised them abundance and store of blessings, where there was nothing but barrenness; so he says now, that the place where none dwelt, shall be inhabited and frequented by multitudes. To be short, that Judea shall be in such league and amity with other nations, that one of them shall mutually pass to the other without any danger at all: for where places are not inhabited, what traffic can men have there? You shall see no man pass to and fro there. He says then it shall come to pass that the Jews shall have egress and regress (as we use to speak) to traffic with others, after they are come home, and shall be settled in their country.
But it is not without cause our Prophet adds, that the way shall be holy. For where there is much concourse of people, vices and corruptions have their swing on every side. How could it be avoided then, but these great troops must needs pollute the land, indeed, and infect one another with a mutual contagion. The Prophet's meaning is then, that not only the land, but the minds of men should be purged and renewed by the benefit of Christ, that both the one and the other which in times past were wont to be profaned by their uncleanness, should now be sanctified. And yet we must keep that in mind which I have touched before, namely, that the Jews whose way shall be made holy, should return into their country again to serve their Redeemer therein. As if he should say, The land shall be purged from those filthy sinks which in times past were in it, that it may be inhabited by the true servants of God.
He adds also a more ample exposition when he says, that no polluted shall pass by this land now hallowed by the Lord for his children. As if he had said, God will so separate the faithful from the profane, that they shall no more be mingled one with another: and this doubtless was to be esteemed as one of the principal blessings that the Church received. But this is not accomplished in this life, for hypocrites and despisers of God intrude themselves pell-mell into the Church, and many times hold great places in it: and yet we may see some sign of God's favor this way, when he takes off the scum from his Church by diverse means; only we must wait for the full purgation of it until the last day: indeed, even the servants of God themselves, who are regenerated by the work of his holy Spirit, are yet compassed about with many corruptions: for although the Lord has begun to sanctify them, yet it shall not be perfected in this life: their old man is not wholly mortified, but only tamed and repressed to give way for obedience to the new. Now because the Lord lives and reigns in them, and subdues their lusts, they are called holy, in respect of the principal part of regeneration in them.
The expositors turn the end of the verse diversely, where he says, he shall go with them: for some translate, They shall walk that way, and shall not err after they have been accustomed to walk in it, no, not they which knew it before others. This way shall be for the children of Israel, those which walk in it shall not err though they be foolish. But it seems to me the pronoun demonstrative he, may better be referred to God. As if the Prophet had said, God shall go before you to prepare the way, and the scope of the text also requires it to be so understood: for it was not enough for them to have an open way, unless God went first before to direct his chosen. Our Prophet then magnifies this inestimable grace, by bringing in the Lord walking with his people: for if he show us not the way we shall always err, being of ourselves wholly addicted to vanity. Or rather, though the way be plain, and be before our eyes; yet can we not discern it from that which is crooked: and although we have made some good entrance, yet will our folly carry us here and there out of it before long.
But our Prophet tells us, that we shall not need to fear missing of the way when we follow God, while he goes before us; seeing it pleases him to take this office upon him. It is very likely also, that he alludes to the history of the first deliverance, because God then led his people in the day under the cloud, and in the night under a pillar of fire (Exodus 12:21). Therewith he also shows how needful it is that God should govern us: he also taxes us all of folly (be we never so wise in our own conceit) when he adds that the fools shall err no more: for God lets them wander by crooked paths, which think themselves wise enough to be their own guides: if we therefore desire to keep him in the way with us, let us acknowledge that we stand in need of his direction. In the meantime he offers us a good recompense when he promises that all such as forsaking their own counsels shall be content to follow him, shall not err in anything though they be none of the wisest. And yet his meaning is not that the faithful shall remain fools still after the Lord has taken them by the hand: but he shows what they were, before God vouchsafed to lead them the right way.
Vers. 9. There shall be no lion, nor noxious beasts shall ascend by it, neither shall they be found there, that the redeemed may walk.
He adds yet another favor of God, and that is, that the people shall be delivered from all dangers, though they walked through the deserts. Before, among other curses of God he put this; that wild beasts should meet the Jews in all places wherever they traveled: but now, being received into favor, they should be assailed neither by lions, nor any other cruel beasts, because God would chase them away, that his redeemed might pass without hurt or danger. For although they had liberty to return, yet they might well meet with many impediments in the way, and therefore he says, The Lord shall remove all annoyances that might any way stop their passage. Hence we gather a very necessary doctrine, to wit, that the Lord not only begins the work of our salvation, but continues it to the very end, lest otherwise his grace might be fruitless and vain in us. First then he opens the way to give us entrance. Secondly, he makes it plain and easy, and takes away all impediments. Thirdly, he goes with, and before us in the way. Lastly, he so continues forth this grace in us, that at the last he brings us to his perfection. We must make use of these four points every day. For although our hearts be set (while we live in this world) to aspire to our inheritance which is in heaven, yet Satan lays many stumbling blocks before us, and we are surrounded on every side with infinite dangers, but the Lord who has set us in this way, and goes before us, leading us by the hand, will never leave us in the midway, but will fully perfect that to the end which he has begun in us by his Spirit. We may also observe, that the mouths of ravening and wild beasts are muzzled so by the grace of God, they cannot hurt us, nor exercise their cruelty upon us; according as it is said in (Hosea 2:18), I will make a covenant for you with the beasts of the field, and with the birds of the air.
Vers. 10. Therefore the redeemed of the Lord shall return and come to Zion with praise: and everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and mourning shall flee away.
The Prophet confirms the former doctrine; to wit, that nothing shall hinder the Lord from working the full redemption of his people; because he has decreed it. He calls them the redeemed of the Lord: first, that he might provoke them to the consideration of his power: secondly, that they should not measure the promise of their return, by looking to human helps. Moreover, he shows that they shall come to Zion. Thereby giving them assurance, that God will not bring them out of Babylon, to leave them in the way. Hence we learn, that we cannot enter into Zion, which is the Church, until God has redeemed us: for in this example of the ancient people, we have a pattern set before us, in which we may see that no man is delivered from under the tyranny of the devil (whose vassals we are all of us by nature) until God has prevented us by his grace. For who is sufficient to be his own redeemer? Now because the work of this redemption belongs in particular to the kingdom of Christ, it thereupon follows, that he is only the finisher of it; as himself says (John 8:36). Again, it is not enough to be once redeemed: for mark what the end of it is here, to wit, that he might remain in the Church of God, and grow daily from faith to faith. Has Christ redeemed us then? let us aim at this mark with all our might.
Objection. If any shall reply, that we need not go far to be received into the Church, for we are brought into it by Baptism: Answer, the Prophet under this figure speaks of the whole course of our life; because the redeemed of the Lord are then said to be truly come into Zion, when having ended this their pilgrimage, they enter into the possession of the heavenly life. We may therewith also note that the more we profit in the grace of God, and prosper in the Church, the nearer we are to him.
By the words of joy and gladness, he means there shall be such felicity under the Kingdom of Christ, that we shall have ample matter of rejoicing. But wherein does true joy and gladness consist? And surely the true and only way to obtain gladness is to feel that God is reconciled to us, whose favor alone is sufficient to yield us perfect felicity; indeed so far, as to make us rejoice in tribulation (Romans 5:1-3). Contrariwise, what can comfort or glad us, if God bereave us of this reconciliation? Hence we gather a sure doctrine; to wit, the faithful cannot be said to rejoice as they ought, unless they join praises to God with it: this spiritual joy therefore must be distinguished from carnal and profane joy and delights, into which the wicked plunge themselves: for they rejoice indeed, but the issue shows how dangerous this lasciviousness of the flesh is, when we flatter ourselves in the contempt of God. It is not without good cause therefore that Saint Paul calls this joy spiritual; for it consists not in the enjoying of earthly things, as in riches, honors, treasures, which perish and come to nothing in a moment; but this joy is secret, it has its seat in the heart, and out of it can it not be removed nor taken away by any means whatever, though Satan endeavors with might and main upon all occasions to disturb and afflict us.
And therefore our Prophet adds very well, that it is everlasting, and drives away all sorrow: for although the children of God do every day undergo many anguishes, yet so great is the power of their consolation which they have by the Spirit, that in the end it swallows up all sorrow and mourning. We glory, says Paul (Romans 5:3), even in our tribulations: now this glorying or boasting cannot be without joy. The Apostles went away rejoicing from before the Council, that God vouchsafed them the honor to suffer rebuke for the name of Jesus (Acts 5:41). I grant the faithful are not exempt utterly from sorrow: indeed, they are oftentimes plunged in great distresses: it is most true, but they are not overcome of them, because by faith they look directly to this redeemer, by whose power they are more than conquerors. For they may be compared to one that being gotten up to the top of some high mountain, beholds the Sun, and is gladdened with the brightness of it; and in the mean while should see others underneath him below in the valleys, so choked and stifled with fogs and mists, that they could not behold this light.
The history contained in the next Chapter, and that which follows, is as it were a seal set to the former prophecies.
