Chapter 40

Vers. 1. Comfort you; Comfort you my people, will your God say.

Now the Prophet enters upon a new argument; for he lets the people alone, which made no use neither of admonitions nor threatenings whatever, in regard they were become maliciously desperate: and turns himself towards the posterity to come, to signify to those which should be humbled under the cross, that they should not be left comfortless in the end; no, not in their deepest distresses. It is very likely that this prophecy was written by him, when the time of the captivity drew near, that after his death he might not leave the Church behind him overwhelmed with grievous calamities, without hope of restoration. Now albeit that to the same end he has before mingled threatenings and terrors with his prophecies, yet it seems he had a principal regard to those that then lived: but all that which follows hereafter, touches the estate of the Church to come, which was restored long after the Prophet's death. For he will now set down a perpetual doctrine, which is not to be restrained to any particular time, seeing he discourses both of the beginning and progress of Christ's Kingdom. Of so much the greater importance therefore ought this prophecy to be to us, by how much the more it belongs particularly to us for our use. For albeit we may evidently discern in the former prophecies, that the doctrine therein contained, is proper to us as well as to the Jews; yet in regard he now leaves the Jews that then lived, and speaks to their successors, and indeed to all the faithful to the world's end, it seems indeed that the doctrines following are more peculiar to us. The Lord meant therefore to awaken the hearts of the faithful by this exhortation, lest they should faint under so many calamities. First then he speaks to the Jews, which soon after were to be led away captives into miserable servitude, where they should be deprived both of the sacrifices and Prophets, and left destitute of all consolation, had not the Lord been pleased to have relieved them by the comfortable doctrines of these prophecies ensuing. In the second place he directs his speech to the whole Kingdom of Christ, which should succeed them soon after, to the end they might then take heart to them, when in all likelihood they might seem in the eyes of the world to be utterly forlorn. But to the end his words might have the more efficacy, and might indeed come near the heart, he brings in God raising up new Prophets: whom he commands to sweeten and assuage the dolors of his people, by an amiable consolation. The sum is, that after these poor banished exiles shall have seemed to have been forsaken for a time, that God's favor and loving kindness shall break forth, as out of the darkness; and the prophecies which were ceased, should then be brought to light again.

Now to amplify this their joy, he uses the plural number; Comfort you: thereby showing, that he will not send one or two, but many by troops; which also came to pass indeed: wherein also we may more clearly behold the infinite love and mercy of God. Moreover, it is diligently to be observed, that the verb is put in the future tense; will your God say. Which some expositors translate in the present tense, or in the past perfect tense; but therein they both change and corrupt the sense: for the Prophet closely marks out the time wherein the people should be grievously afflicted, as if God had not seen them at all. For however the Lord at that time left them not destitute of hope touching their deliverance, by sending some Prophets to them; yet in regard he deferred them long, and that while they were miserably persecuted, and in a manner half dead: this consolation had no great efficacy, till they saw some evident signs of their return.

The verb Comfort therefore is to be applied to the present time, which being twice repeated, not only confirms the truth of the prophecy, but also sets forth the power and efficacy of it: as if he should say, in this message there shall be a full, perfect, and perpetual occasion of gladness.

But especially they were to retain the future tense, will your God say? for in these words there lies hid a close opposition between that doleful silence whereof I have spoken, and that comfortable doctrine which came in place of it.

This prophecy is like to the complaint of the Church (Psalm 74): We see not our signs, our Prophets are not, and there is none left that can tell us how long: in which we know she laments, as one left destitute of true consolation, because she could hear no promise of comfort in her distresses. The Prophet's meaning in this place then is, The Lord will not suffer you to be left destitute of Prophets which shall comfort you in your extreme adversity: for then he will raise up men to whom he will give that commission which you have so long desired, and then will he show he has care of you.

Now I refer this verb will say, not only to the captivity of Babylon, but to the whole time of our deliverance; which comprehends in it the Kingdom of Christ until his last coming. We must add, that he will say to the prophets, whom he will ordain for this purpose: for in vain shall they utter their voice, unless the Lord speak not to them first, and put that into their mouths which they shall publish to others. Thus then there is a mutual relation between God and his Prophets. But as I have said, these things are not to be wholly restrained to the captivity of Babylon; no, they have a further extent, and comprehend under them the doctrine of the Gospel, in which this power to comfort is chiefly contained: for it is the proper office of it to refresh the afflicted, and those that are brought low, to quicken the dead, and to rejoice such as are in heaviness: in a word, to bring with it tidings of all joy and gladness; for which cause it is called the Gospel, that is to say, good news: which began not then to be published when Christ first appeared to the world, but long before, to wit, from the time that God first manifested his favor.

Daniel first raised up the standard, to the end the faithful might prepare themselves to return home: after him, Haggai, Zechariah, Malachi, Nehemiah, Ezra, and others after them, until Christ's coming, always exhorted the faithful to be of good comfort, and to hope against hope. The last of them that wrote was Malachi, who knowing there should be no more Prophets after him, sends the people to the law of Moses, that they might learn what the will of God was both touching his threatenings and promises (Malachi 4:4).

Now from this place we gather that which is chiefly to be sought in the Prophets, to wit, they set before us the sweetness of God's favor, that the faithful might conceive hope for the time to come: that they should not quail under afflictions, but might persevere in prayer. But the matter being always incredible, he calls to mind the covenant; as if he meant to say, That it was impossible for God to forget that which he once promised to Abraham. However the Jews then had fallen from the grace of God by their sins, yet he avouches notwithstanding that he is their God still, and that they were his peculiar people which depended upon his election: and therefore in regard there were many reprobates among them, he only directs his speech to the faithful, for he lets the wicked languish and consume away in their incredulity. But the godly have here an inestimable consolation, to wit, that although they be pressed with grief and anguish for a time, yet because they put their trust in him who is the father of mercies and God of all consolation, they shall in the end feel that the promises of grace were conserved and kept for them as a hidden treasure, to glad their hearts in due season. See here an excellent commendation of the prophetical office, which serves to sustain the faithful in adversity, lest they should faint or sink under the burden: contrariwise, this place shows, that God is exceeding angry when he deprives us of such faithful teachers as may bring glad tidings to the Church whereby to refresh the weary soul, and to strengthen the weak.

Verse 2. Speak comfortably to Jerusalem and cry to her, that her warfare is accomplished, that her iniquity is pardoned: for she has received of the Lord's hand double for all her sins.

Here God gives his servants the Prophets a Commission, and puts that in their mouths which they were to utter, when fit time served, for to comfort the faithful that were sorrowful. And yet he stands not so much to exhort or embolden the Prophets to discharge this their duty manfully and faithfully, as he is earnest in giving of hope to the godly, wishing them to possess their souls in patience, until the Prophets were sent to them with this joyful and comfortable message. To speak according to the heart, signifies nothing else but to speak that which is acceptable to us: for our heart abhors all unpleasant tidings, but it effectually embraces, and runs (as it were) to meet with that which is well pleasing to it. Now because the people were in a manner rejected and forsaken, what news could be better welcome than reconciliation with God, whereby all their sins were pardoned?

Under the word Jerusalem by a synecdoche, we are to understand the Church, which is so evident, that it needs no proof.

The word cry, signifies, that this promise of grace shall be clear and evident; it shall sound so in their ears, that all shall understand: for if the Prophets should mutter or whisper only, the assurance of this consolation might seem doubtful or weak: but all doubting is taken away, seeing it is to be delivered freely and with a loud voice.

That her warfare is ended.] This is that acceptable tidings; to wit, that God has put an end to the afflictions of his people. Some take the word Tsebaab, which we have translated Warfare, simply for the time: as if he should say; Her time is accomplished. Others think that the time of visitation is here noted, but unfitly; because this word properly signifies among the Hebrews, a set and appointed time to finish and end some business or work in. But this similitude is doubtless taken from soldiers that have liberty to return home from war; for he says, the end and issue of their afflictions are at hand: as if he should say; God will not always suffer the rod of the wicked to rest upon the lot of the godly, but keep a measure in humbling of them. He therefore compares the time of their captivity in Babylon, to a long warfare, which being ended, the soldiers that want employment, are sent home to their houses, to live there in peace and quiet.

He says in like manner, that her iniquity is pardoned; because God will be so favorable to them, that he will no longer in rigor pursue them: this therefore is the exposition of the former words. For as the physicians in healing bodily diseases, do first remove the causes from where they spring, even so the Lord deals with us. The rods wherewith he beats us proceeds from our sins: he must of necessity pardon them then, before his strokes can cease: and therefore the Prophet says, that her warfare is accomplished, because her iniquity is no longer imputed. Some take the word Anonah, for misery, and say that it shall have an end: which sense also suits well, for so the Prophet affirms one and the same thing two ways: for to say that her warfare is ended, and that her miseries are finished, are things that have one meaning. But yet we must hold this principle; that God ceases to correct when he is reconciled: so as the remission of sins ought always to go before as the cause, although, as I think, we may say that God was so pacified, that having pardoned the sins of his people, he is now ready to receive them again into his favor.

Double.] This place is expounded two ways: for some affirm, that the people which had deserved double punishment, were adorned with double grace: others, that God would chastise them no more, because they had had enough already. Now however the first exposition contains a fruitful and profitable doctrine, yet we will let that pass now, because it agrees not with the text: for it appears the Prophet meant only to say, that God satisfied himself sufficiently with the miseries which his Church had suffered. I wish therefore that those had been more modest which blamed Saint Jerome and other authors for this second exposition, which is much more fitting; and not the other subtlety, that the Lord will render double grace for double affliction. The sum is, that the Lord will punish his people no more so long, nor so sharply, because his loving kindness has overcome his displeasure, and will not suffer him to exercise so rigorous a course any longer: thus the word double, ought to be taken for largely, or abundantly. For we must not imagine that the chastisement was equal, or greater than their sins; for their blasphemy is to be abhorred who accuse God of cruelty, as if he corrected men too severely. What punishment is sufficient for the least of our offenses, committed against his infinite Majesty? This ought therefore to be referred to the mercies of God, that he always smiting in measure, as it is in (Isaiah 27:8), will give them no more blows, neither yet continue them any longer. Why so? Because the former strokes have sufficed him, albeit the people deserved to be beaten again and again with much more severity. The Lord shows himself like a father, who having compassion on his children, never chides but unwillingly, and therefore is willing to pardon them their faults.

Vers. 3. A voice cries in the wilderness; Prepare the way of the Lord, make straight in the desert a path for our God.

He goes on with the argument begun, and shows more plainly, that he will send messengers to the people (in appearance forlorn) which shall comfort and cheer them. And thus he prevents an objection which some might make; You tell us indeed of comfort, but where are the Prophets that should bring the same to us? For we shall be in a desert. From where then, I pray you, shall this consolation come? Thus he tells them then that the desert shall be no means to debar them of this consolation. The desert here is taken figuratively, for that desolation which should come upon them: though I deny not but the Prophet also alludes to the way between Babylon and Judea; for the tedious passage through the desert, might seem to take away all hope of returning home again. Notwithstanding he promises, that although all the passages were stopped, and that there were no way set open for them, yet that the Lord would easily make the roughest ways smooth and plain for himself, and for his servants. Some join the particle, In the desert, with the member following, and expound it thus, Prepare the Lord a way in the desert. But it seems rather that the Prophet brings in a voice, which should gather these banished ones together, which were driven out of the habitable land. As if he should say; Indeed you see nothing but a hideous desert before you, but yet you shall hear this comfortable voice, by the mouths of my Prophets. Now these things must be referred to that miserable bondage with which they should be oppressed in Babylon.

But to whom is this voice directed? Is it to the faithful? No such matter. To whom then? To Cyrus, to the Medes and Persians which held this people captive, who because they were no voluntary servants of God, they were constrained to deliver them whether they would or no. This is the cause why they are commanded to prepare and make ready the way, that the people might pass home into Judea, as if he should say, Make passage for them in those ways where none was before. And this sets forth the efficacy and force of this prophecy, for when God gives power to his servants to command cruel tyrants given to robbery (and were then conquerors over the Babylonians) to prepare the way for his people: he thereby shows, that nothing shall be able to forestall the accomplishment of his promise, because he will serve his turn of the Medes and Persians, as of his hired servants.

What an excellent consolation is this, to hear that God uses the service of infidels, indeed and when his Church has need, to make all creatures put to their hands for the helping forward of our salvation?

Where he says, the way shall be prepared, not to the Jews, but to the Lord himself: in this also we have a singular testimony of the love he bears us, in attributing that to himself which in deed belonged to his people. What need had he of any way to be made for him, or to have a path prepared? None at all. But thus it pleases him to make known that we are so nearly joined to him, that he counts it as done to his own Majesty which is done to us. This manner of speech is found often in other places, as when it is said, that God went forth for the salvation of his people, even for the salvation with his anointed (Habakkuk 3:13). Also that he went through Egypt, and led them in the wilderness like a flock (Exodus 11:4; Psalm 78:52).

Now this place is alleged by (Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23) and applied to John Baptist, as if these things were foretold of him, and very rightly: for he was the first and most excellent messenger and herald of our salvation and redemption, of which, the deliverance from Babel was only a type and figure. And in very truth when the poor and afflicted Church recovered health in John Baptist's time, the deformity which it had, did rather resemble a desert, than the captivity of Babylon. But God's will was that in the desert where the Baptist preached, the figure and image of this horrible scattering might be perceived, which had almost consumed and wasted all the beauty of the Church. So then that which the Prophet says here under a similitude, was then fulfilled indeed: for John Baptist held forth the banner of gladness, when things were very desperate and confused.

I grant this voice sounded before by the mouth of Daniel, Zechariah, and others; but the redemption being then nearer, John Baptist spoke with more efficacy: for he pointed out Christ with his finger (John 1:29).

But because the besotted Jews were nothing touched (for the most part) with the true feeling of their scattering, therefore John the Baptist sought out a solitary and desert place, that by the beholding of him he might awaken the drowsiest of them to the hope of the promised deliverance. In that he said he was no Prophet, it was in regard of the end of his calling, and of the sum of his doctrine: for he was not sent to exercise any particular function for any set time, but to prepare men's hearts to receive his Lord and Master. He also refers that properly to all men which is said here, touching the removing of the impediments out of the way: namely, because the perversity of our nature, the perverse turnings of our understandings, and the rebellion of our hearts, do shut out the Lord's passage, and causes us that we can not so deny ourselves as to yield him the obedience which we owe him.

Verse 4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be straight, and the rough places plain.

He both confirms and expounds the former sentence: for he shows, that the Lord will suffer no impediment stand in his way to hinder him from redeeming and restoring of his Church, when it seems good to him. These words may well be translated in the imperative, so as the Lord should make the whole verse a charge given to the Prophets to prepare and make plain the way, but the difference is not very material: let it suffice us to have his meaning, which is, that God's hand shall prevail, though many difficulties and [reconstructed: losses] come in the way to hinder this deliverance. Thus we may see that many hindrances present themselves as often as God once begins to work for the salvation and succor of the afflicted: wherein notwithstanding his glory shines so much the more; neither is it any way hurtful for us. For his admirable power is manifested before our eyes, seeing all the forces, enterprises, and imaginations of man's brain can never so hinder, but that his decree must of necessity come to pass: for he will bring his servants as easily over mountains, and through rough ways, as if they passed through even and smooth ways. It is certain that by mountains and hills, the Prophet under a figure means all sorts of obstacles: for Satan never ceases plotting how to hinder our salvation. For when the matter concerns our spiritual deliverance, no doubt but these words comprehend in them all inward and outward impediments, as carnal lusts, and crooked affections, ambition, vain confidence, impatience, etc., all which do wonderfully withstand our passage, but the Lord will remove them all: for when he stretches forth his hand, nothing shall be able to turn or hold us back.

Verse 5. And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord has spoken it.

His meaning is, that this work of redemption shall be so glorious, that the Lord will make it known to all, that himself is the author of it, and will cause his power and majesty to shine therein. It is true that they may be perceived in all places, and in all things; but he promises especially to reveal his glory in the protection and deliverance of his Church; and not without cause: for the redemption thereof even from the beginning until Christ's coming, was as an incredible renewing or second creation of the world. This promise therefore came in due season, when God's power which he was accustomed to manifest, was now almost so extinct, that there scarcely shined any sparkles thereof: as it is said, (Psalm 74) We see not our signs, etc. I say, it was to good purpose that the Prophet promised them a sign so unusual and memorable, by which they might evidently perceive, that God had infinite means in his hands to help his Church, although he seemed to defer it for a time.

He amplifies this miracle afterwards by another circumstance; that is, it shall not only be glorious among the Jews, but also in strange countries far remote from them: for by these words, all flesh shall see, he means that all nations under the sun should know, that the return of the Jews out of captivity, was a work wrought from heaven, and that God spoke not to them by his Prophet in vain.

Wherein he taxes the incredulity of men, who rest not upon God's promises, but hold all that the Prophets speak in his name for fables, till they see the performance thereof with their eyes. By this place we are also taught, what is the true means to correct our unbelief; even to exercise ourselves daily in the meditation of God's promises, that so our faith may be confirmed by all the testimonies of his love which he sets before us. For thus we must join practice to the promises. The bare view of God's works do [reconstructed: profit] little, and therefore he sends his word to open our understandings: and in the second place, he seals up the truth thereof by the effect itself.

Verse 6. A voice said, Cry. And he said; What shall I cry? All flesh is grass, and all the grace thereof is as the flower of the field.

He speaks here of another voice, than that which he mentioned in verse 3. For until now he has spoken of the voice of the Prophets: now comes in the voice of God; who commands the Prophet to cry. I deny not but the voice of the Prophets is also the voice of God, whose instruments they are, (for they speak not of themselves:) yet this distinction, is necessary, to the end we may know when the Lord commands, and when it is that the Prophets and Ministers do execute his commandments. There is a fit comparison between the two voices then, that we might learn to receive the message which the Prophets bring in the name of the Lord, with as much reverence as if himself spoke to us from heaven: for they speak as from his mouth, and as his ambassadors utter nothing but that which his Spirit suggests to them.

Moreover, by this preface we are admonished, that the Prophet means to speak of some great matter: for however he always protests faithfully to deliver that to others, which himself received from the Lord; yet here to stir up the more attention, he tells us that the words which he pronounces, were put into his mouth by the express voice of God.

To this pertains the verb 'to cry': as if he should say; you must publish this message with a loud voice, that it may indeed go to the quick. But the interrogation which is added, imports much: for the Prophet's meaning therein is, that he ran not of his own head, nor bragged of things he understood not; but that they were taught him at leisure, and distinctly; he being well advised, and very attentive.

From the matter itself we may gather, that here is nothing superfluous, in regard that two principal points of the heavenly doctrine are here to be handled summarily. First, that however man be nothing in himself but smoke and vanity, and that all his excellency fades and perishes as the shadow, or like the flower; yet the faithful have good cause notwithstanding to rejoice, because they seek their salvation out of themselves. Secondly, although they be strangers upon earth, yet they are enriched with heavenly glory, because the Lord unites himself to them by his word; for our abasement ought to inflame us with a desire to partake of God's grace.

The Prophet knew well enough what he was to teach, but he meant to rouse up their spirits by this interrogation; thereby to show, that himself and all his fellow servants were constrained by this necessity to utter this sentence, and that they could not otherwise discharge their duties well, though they should entreat and admonish never so much: for the truth is, nothing shall be gained by speaking, if they hold any other tenor than this.

The word 'cry' may signify a liberty and evidence in the words: for the Prophets were not to whisper between the teeth, but in the hearing of all to pronounce that which they had to say roundly, and to their understandings; indeed freely and plainly to open the meaning of whatever message they had received. Is any man called to the office of teaching then? Let him always think and remember that he must use an invincible freedom of speech against all difficulties that are opposed to his ministry, as the Prophets and Apostles have done, without shrinking their necks out of the collar. Woe be to me, says the Apostle, if I preach not, for necessity is laid upon me (1 Corinthians 9:16).

All flesh is grass.] First it is to be noted, that he speaks not here of the fragility of man's life only, for the words have a larger sense; that is, to bring to nothing all the excellency which men may seem to have in them. David indeed compares this life to grass (Psalm 103:15), because it is corruptible and transitory: but the scope of the text shows, that Isaiah speaks not of the outward man only, but also comprehends the gifts of the mind, wherewith men are usually puffed up; as wisdom, valor, industry, judgment, dexterity, in dispatching businesses, by means whereof they think themselves more excellent than all the rest of the creatures.

This is better expressed by the word Chasd, which is immediately after added; which some translate 'Glory': others, 'Well doing': but I had rather expound it 'grace': by which word I understand, whatever gift it is whereby men purchase praise and honor to them from others. Notwithstanding, the passive signification may have place: as if the Prophet should say; Whatever is excellent and worthy of commendation among men, proceeds from the mere liberality of God. And in this sense, David calls the Lord, the God of his favor (Psalm 59:10), by whose grace he had received so many benefits as he enjoyed. It is also very certain that all that which is praiseworthy in men, is here called by this word grace: and is by the Prophet condemned every bit of vanity: for there is a close opposition between the common gifts of nature, and the grace of regeneration.

Many expound this of the Assyrians, and refer it to them, as if Isaiah meant to discharge the hearts of the Jews from all fear, by lessening, or indeed by taking clean away the power, riches, wit, and subtle plots of their adversaries. Thus they expound it then; If the force of your enemies fear you, remember they are but flesh, which by its own debility consumes itself away. But these men's errors shall be sufficiently convinced anon by the very scope of the text, where the Prophet applies his speech directly to the Jews. We are diligently to observe then, that whole man with all his faculties wherein he pleases himself, is here compared to a flower.

All men are easily persuaded of their mortality touching this life; and the profane writers have disputed that question at large: but there is much more difficulty to pluck up that confidence which men conceive through a false opinion of their own wisdom: for they think they have more sharpness of wit and industry in them than others, and therefore also think they have good occasion to glory in themselves above others. But our Prophet shows, that the rarest gift in man, fades and perishes forthwith. Notwithstanding, he seems to add a kind of correction by way of mockery, in speaking of the flower of the field: for there is more beauty in a flower, than in grass. It is therefore a yielding or granting: as if he should say; Though men have some outward appearance of beauty, such as is in the flowers of the field, yet, all is but a flower; for the beauty and grace thereof wholly vanishes away; so as their glorying and flattering of themselves in this vain and deceitful glittering show, is to no purpose at all.

Verse 7. The grass withers, the flower fades; because the spirit of the Lord blows upon it: surely the people is grass.

This may well be understood of the beauty of the fields, which the violence of one gale of wind spoils; as it is said in the one hundred and third Psalm: for we know that the wind is called the spirit of God in other places. But I rather think the similitude is applied to the present purpose, because otherwise the application would be obscure. The Prophet then expounds his own meaning when he said, that men with all their glory were nothing but grass, because the spirit of God will consume them in the top of their pride with one blast. Therefore this speech must be thus resolved; However it be true that men being indeed with excellent parts of nature, may flourish; yet they shall know that all is but vanity, when the Spirit of God shall but blow upon them. For in that they grow so besotted in their own overweening, it is because they never set themselves in God's presence, but dig themselves hiding places, that they may flatter themselves without check or control. To the end then that they might no more deceive themselves with the sweet deceits of lying vanities, the Prophet summons them before God's judgment seat, and grants indeed that they flourish in appearance, as long as they keep themselves a great way off from the presence of God's Majesty; but let the Lord begin once to blow upon them, their all their beauty and strength shall forthwith vanish into smoke. He seems to attribute an office to the Spirit of God, Obiect. which is not very fitting to it: for it is his property to [reconstructed: renew] the face of the earth: as on the other side he withdraw himself never so little, all things fall to nothing: Psalm 104. And Isaiah affirms here the clean contrary. Ans. But there is no absurdity in it to say; that all things are renewed by the virtue of the Holy Ghost. And again, that the same Spirit should consume those things which seemed very glorious before. For we have no being but in God; and to begin to be something in him, we must first of all be convinced of our vanity, that we may the better acknowledge it. The Lord therefore blows upon us, to teach us that in ourselves we are nothing.

Now to the end all might know that the Prophet spoke not of strangers, but of that people which gloried much in the name of God, he adds, that the people is grass: For the Jews thought themselves more [reconstructed: worthy and] excellent than any other nation, and therefore that they of all others ought to be separated from the common sort of men. He speaks to them then properly and expressly, to the end they might attribute nothing to themselves above others: as if he should say, You shall show yourselves very discreet and wise, if in considering your own poverty and baseness, you shall reject all vain confidence. In a word, the Prophet having spoken of comfort in the first verse, he now shows how men ought to be prepared to receive it: but they are no way fit to receive it, unless they be first brought to nothing. Our hardness of heart then must be softened, our high and proud conceits must be brought low, our glory turned into shame of face, and our hearts tamed and humbled, if with fruit we will receive the consolations which the Prophets shall bring us by the commandment of the Lord.

Vers. 8. The grass withers, the flower fades, but the word of our God shall stand forever.

This repetition is added once again to bring all the glory of proud flesh to nothing: it also therewith contains an excellent consolation; to wit, that the Lord having humbled his servants, forthwith gives them matter of joy and gladness. This is the order of the text then, The grass withers, but the word of the Lord endures forever. This only consolation is sufficient, namely, that the word of God is made the ground of our comfort: as if God himself should reach out his hand to lift us up, after he has manifested to us how empty and destitute we are of all good things, and how perishable and transitory our flesh is. We then are frail, and fading as the flower, but the word of the Lord is firm and eternal. To be short, that life which is wanting in us is offered us elsewhere.

The whole sum of the Gospel is here comprehended in few words, for it consists in the knowledge of our misery, poverty, and vanity, that being humbled in good earnest, we might have our recourse to God, by whose only grace we shall be wholly restored. Let not such then as are acquainted with their woeful condition by nature be therefore out of heart, for the word of the Lord is set before them, which is able to build them up, and to give them strong consolation.

Moreover, we are here taught to seek consolation nowhere else but in eternity, which is only to be found in God, and in none other: for there is no stability in earth or earthly things. What madness is it then to place our happiness in present things, which we see consume like smoke? He therefore much deceives himself which thinks he can meet with true felicity till he has come to God, who is therefore called the eternal, in holy Scriptures, because we might know that life flows from him into us: indeed, he has adopted us for his children on this condition, that we may partake with him in his immortality.

But all this shall profit us very little, unless we be shown the way how to attain it: the word therefore comes between, from which we must not turn a hair's breadth. For if we wander and stray from it, we shall be entangled in such wonderful labyrinths, that we shall never know how to get out.

Now he says, the word endures forever, not only in itself, but in us also: which we ought diligently to observe, because without this addition we should never be able to attain any sound consolation. And Saint Peter, a faithful expositor of this place applies it to us, in saying, that we are regenerated by this incorruptible seed: indeed, by this word, which, says he, is preached among you, (1 Peter 1:23). From where we gather, as I touched a little before, that life is prepared for the dead, which shall earnestly draw near to this fountain set open to them: for that power which is hidden in God, is manifested to us by this word.

Vers. 9. O Zion that brings good tidings, get yourself up into the high mountain: O Jerusalem, that brings good tidings, lift up your voice with strength: lift it up, be not afraid: say to the cities of Judah, Behold your God.

He goes on still with the same argument. The Lord promised before that he would send prophets which should publish the promises to comfort this desolate and sorrowful people: now he commands that this consolation be spread further, because he means that his grace shall be shed forth upon the whole land of Judah. He gave hope of these joyful tidings to Jerusalem and Zion before: now his purpose is, that this voice should sound forth, and ring throughout all the rest of the cities, for which purpose he commands them to lift up the voice, and to publish it in the high mountain.

Now however it be true that by the names of Zion and Jerusalem, one and the same is to be understood, yet the repetition is diligently to be marked. For the meaning is, that this city was no way more excellent than the rest, but in regard that God had chosen it above the rest to be the seat of his sanctuary. In the next place he says that they publish good tidings, because the priests and Levites were there ordained and instructed according to the rules contained in the Law, that they might be fitted to be leaders of the people, and to publish the doctrine of salvation. In the meantime this title wherewith God adorns his Church is well to be observed, to the end she may be known by some sure and infallible mark. For that assembly is not to be held for the Church where the heavenly doctrine of glad tidings is not sounded forth and preached: and in this sense the Apostle says, that she is the pillar and ground of truth (1 Timothy 3:15). For although God might govern us well enough without the ministry of man, yet he has imposed this charge upon his Church, into whose hands he has committed the inestimable treasure of his word, and for this cause she is called hereafter, the mother of all the faithful (Isaiah 66:10-12). Hence it follows, that nothing is more absurd and unjust, than to see dumb idols to boast of the name of the Church, as they do in the papacy. We are also advertised, that the Church is not taught of God that she should keep her knowledge to herself, but that she should proclaim that to others which she has learned. Moreover, she is enjoined to publish this grace freely without any fear, that the prophets might know they were not to speak timorously, as of a thing doubtful, but as those that were well assured of that truth which they set forth, being fully persuaded that God which was the author of it could not lie; but his will was, that the witnesses of his grace should come out of Zion, to replenish the whole land of Judah with gladness.

When he adds, 'Behold your God;' in this sentence he comprehends the sum of our happiness, which consists in enjoying the only presence of our God, which brings with it the fullness of all good things; but if we be deprived of it, no greater misery can befall us. For if we be estranged from God, all things must of necessity turn to our ruin, though we should enjoy all the pleasures in the world. From this circumstance it is also to be noted, that nothing is more contrary to faith, than to tie the doctrine which the prophets publish, to the sight of our eyes: for they themselves must needs have been mute, if they had not lifted their minds far above the world; neither dared they otherwise have been so bold and constant to draw on others with them, to hope for better things in the midst of despair. Surely when the wicked have their sway, and that iniquity has gotten the upper hand; when the poor Church trembles, and seems of all other the most miserable, then is the time to lift up our heads, and so much the more to fasten our eyes upon the promises, and to preach and publish his comfortable presence to such as will behold it by faith.

*Verse 10.* Behold, the Lord God will come with power, and his arm shall rule for him: behold, his reward is with him, and his work is before him.

He enriches this short and latter sentence with many words, because it needed some exposition: and he uses the word 'behold' again, for the greater certainty, that he might so much the more encourage the faithful. He shows more fully then, of how great use the presence of God is to us: and first he says, he will come with power, which shall not be idle, but such as we shall feel to be effectual. Some translate the word 'Lo,' 'Of himself,' which also word for word may be turned, 'He is mighty,' or, 'reigning of himself.' Now his meaning is, that God is strong enough, and needs no man to help him. The same is repeated under the words 'reward' and 'work:' for it is usual among the Hebrews to repeat one and the same thing two ways. By reward, we must not understand a recompense due by merit; but the righteousness of God, by which he protests he will recompense those which call upon him in truth, and with upright hearts: for those that are but meanly read in the prophets' language, know that the word 'Secar' imports so much.

The sum is, that God will not come to make shows only, but will manifest his power, and make us to feel it indeed.

And thus it would not be amiss, if the word 'Effect,' were put in place of 'work.' Many expound this more wittily, and descant like children upon 'work' and 'reward,' as if 'work' were the merit to which reward must be given: but the prophet had no such meaning. In both words he repeats the same thing, as I have said, and sets forth the fruit of the Lord's coming, which the faithful shall receive to their exceeding benefit.

*Verse 11.* He shall feed his flock like a Shepherd: he shall gather the lambs with his arm, and carry them in his bosom; and shall guide them with young.

By this verse he shows what this work of the Lord is: for inasmuch as he works diversely, and in infinite ways, the hearer might have doubted with himself what God meant to do. And thus the general doctrine could not of itself have been sufficient to have raised up their hope. Now however he stands not to reckon up all the parts of God's office, yet in these few words he signifies, that his determination was to uphold and keep his Church. And therefore he compares him to a shepherd: by which word he sets forth God's infinite love towards us, in that he vouchsafes to stoop so low as to be our shepherd. The Prophet has in other places, indeed and in the former verse also, armed him with a terrible and invincible power for the defense of his Church; which he will also repeat again afterwards: but here he attributes to him a more gracious title, to the end the faithful might sweetly repose themselves under his protection.

Moreover, although by the word flock, he means the elect people whom he had taken into his custody, we are notwithstanding admonished, that he will be no shepherd, but to such as with the modesty and weakness of sheep and lambs, are content to follow him. The condition of a flock therefore must be considered: for he will not feed wild beasts, but lambs. Let us therefore cast off all stubbornness, and let us suffer ourselves to be humbled, if we mean to be gathered into this [reconstructed: fold], of which God promises to be the shepherd.

He will bear them.] These words express the singular goodness of God, who over and besides the vehement love which he bears to his flock, has respect to the weak and feeble sheep; for then he shows the care he has in dealing gently with them, his humanity in approaching near to them, and his patience in bearing them in his arms. Wherein we see, he omits no office that appertains to a good shepherd, whose duty is to have his eye upon all his sheep, that he may govern them according to their condition: and to comfort them; but especially those that are sick and infirm. The sum is, That God will be gentle, loving, mild, and merciful in governing his servants; so as he will not require more of the weak than they are able to bear.

Vers. 12. Who has measured the waters in his fist? and counted the heaven with a span, and comprehended the dust of the earth in a measure? and weighed the mountains in a weight, and the hills in a balance?

Having finished his speech touching the fatherly care that God has for the defense of his people: now he comes to set forth his power; and magnifies it as far forth as possibly he can, which yet shall move us very little, unless we look narrowly into the Prophet's meaning. An ignorant person at the first blush would say that the Prophet has heaped up many broken sentences without grace or art: but if we have regard to his scope and end, by an elegant speech he adorns the power of God seasonably, because his power is the true and best stay for our faith to lean upon, that thereby we may be assured he will perform his promise. It is not for nothing the Apostle says that Abraham doubted not, knowing that he which had promised, was also able to do it (Romans 4:20). And in the same sense he says (2 Timothy 1:12), I know whom I have believed; God is able to keep that which I have committed to him. To this belongs the saying of Christ, My father which gave them me is greater than all (John 10:19). Seeing then that we have continually to wrestle against distrust, and that Satan is ready to circumvent us by many fetches, we must attribute to the power of God the praise that it deserves, to the end his promises may be received of us with that assurance which is requisite.

Now because the restoration of the people was a thing incredible to flesh and blood, it was needful that the minds of the faithful should be raised up far above the world, lest they should tie the grace of God to human helps. We see the Prophet not only teaches that God is the Creator of heaven and earth: but whatever he recites touching his infinite power, it is applied to the matter in hand; which we also are to do at this day. When any adversity presses us, our salvation seems to be hidden, God's power is overshadowed, as if a cloud were come between us and it: we stand amazed, even as if we were utterly rejected and despised of the Lord. Let us not think then that this description is some light matter: for if the persuasion of God's power were well settled in our hearts, we should never be so tossed up and down; neither should any calamity be able to trouble us.

Abraham rested upon this power, as we have said, that he might with assurance embrace that which otherwise was incredible: and therefore Saint Paul affirms that he hoped, above hope, being resolved that God was able to perform that which he had spoken, so as he neither staggered, neither was he weak in the faith (Romans 4:18-19). This teaches us to lift up our eyes above the hills (Psalm [reconstructed: 121]:1), and that we judge not of things according to the outward appearance; but that we may indeed assure ourselves, that that which God has said shall surely come to pass, because he has all things in his own power.

All of us are to rest in this; but (as I told you) the Jews had exceeding need to be fully resolved of it, for they were oppressed under very mighty tyrants: all passages were shut up against them: all hope of liberty was taken from them: in a word, they saw themselves every way compassed about, as in a great and hideous wilderness. This consolation therefore had been set before them in vain, if by the Prophet's admonition their minds had not been raised up to heaven, that so they might wholly rest their hearts upon the absolute power of God, without looking to inferior things.

When he speaks of measures which men use in small things, it is to apply himself to our weakness: for the Lord lisps with us thus ordinarily, taking similitudes from things usual among us, when he is to speak of his own Majesty, that so those of shallow and feeble capacities might the better comprehend his greatness and excellency. We are therefore to reject all carnal imaginations of God, because his greatness surpasses all creatures: for the heaven, the earth, the sea, and all that in them is with their unmeasurableness, are yet all of them nothing in comparison of him.

Vers. 13. Who has instructed the Spirit of the Lord? or was his counselor, or taught him? 14. From whom took he counsel, and who instructed him, and taught him in the way of judgment? or taught him knowledge, and showed to him the way of understanding?

The Prophet now descends to speak that of God's wisdom, which in the former verses he taught concerning his power and goodness. This golden chain is to be noted: for as carnal reason does perversely restrain the power of God to outward helps, so does it without reason subject the incomprehensible counsel of God to human imaginations: and thus many things will present themselves to hinder the course of God's works, till he himself be exalted far above all creatures. If our reason may be judge, then there will be no end of doubtings. For as often as it conceives not how the Lord works this or that, we will call into question the truth of his promises; because whatever surpasses our reason, will forthwith seem an impossible thing to us. Thus then, as we are to oppose God's power to our weakness, so are we to prefer his incomparable wisdom, before our presumption and boldness.

In asking whether any has instructed or directed the Spirit of God, it is to show that he needs no teacher to go before him, or to counsel him in unknown things. The Spirit is here taken for reason, judgment, or understanding: for he borrows the similitude from the nature of men, the better to apply himself to our capacities. For, as I think, he speaks not here of the essential spirit of God. Now the Prophet sets forth one and the same thing in diverse ways, to teach us that man is more beastly than the very brute beasts, when he dares aspire to heaven, to search and weigh the works of God in the unequal balance of his reason: Isaiah meant then more and more to beat down the headiness and overweening of men. Saint Paul alleges this place to the same end, that he might stop our mouths in asking curious questions touching the incomprehensible counsels of God, who will not have them searched into, further than with such sobriety as is meet for so high mysteries. Only there is this difference between Paul and Isaiah: the Apostle says, that the mystery of the Gospel cannot be comprehended by man's natural understanding: and the Prophet in general magnifies the providence of God. And yet we must inquire and search into both these points with humility, and captivate our whole reason under a right obedience: for all our wit and understanding is nothing but darkness, till Christ has enlightened us by his Spirit.

Vers. 15. Behold, the nations are as a drop of a bucket, and are counted as the dust of the balance: behold, he takes away the Isles as a little dust.

If we mean to understand our Prophet's meaning aright, and to read with profit that which he has here written, we must learn to find out his drift, as I have touched before. For he extols not God's greatness thus at random, but sets it forth with all his skill, according as the circumstance of the matter which he now is in hand with requires: to let the Israelites know, that this buckler is sufficient to cover them, and that they were not to fear the endeavors, rage, nor violence of the world, provided that God show them his favor: and that thus they were to learn to yield themselves under his safeguard. For if they had not been well grounded in this point, they should have met with infinite occasions which would have driven them out of heart every minute of an hour. The Prophet therefore goes on with the same argument still, and tells the Jews, that if the nations and peoples be compared with God, they are as nothing: for with his only blast he will scatter all the inhabitants of the earth, as if they were but a little pick of dust. For in regard we are too much inclined, and foolishly witty in seeking pretenses to strengthen our own infidelity, we imagine that whatever Satan conspires to hinder our salvation, shuts up all passage against God. The Prophet minding to correct this vice shows, that all creatures are nothing before him, and that all nations when they stand on a heap, are but as the small drops of a bucket in his presence. From where we learn, that it is a gross sottishness in us so to prefer the creature, that we abase the power of the Creator, who ought to be held as supreme over and above all things; as indeed he is.

Vers. 16. And Lebanon is not sufficient for fire, nor the beasts thereof for a burnt offering.

Lebanon: that is to say; if we should offer a burnt offering to God, according as he deserves; neither Lebanon nor all the beasts that feed in it, would suffice for the sacrifice. He repeats and imprints in their minds this power of God still after diverse manners, that the people who were to trust in it, should not respect creatures, nor anything they were able to do with all their forces. Notwithstanding it seems the Prophet speaks expressly of God's worship, that he might bring the readers to have it in the greater reverence: as if he should say; Do you dare measure the power of God within the narrow measure of your reason? Why you cannot serve him as you ought, though you should lay all the wood and beasts of Lebanon at once upon his altar. Some gather from here that none can procure God's favor by offering sacrifices: which is very true; but we must have an eye to the Prophet's meaning, as I have already said; who to hearten on the Jews, to the greater confidence, shows that all things are nothing, being compared with God.

Vers. 17. All nations before him are as nothing; and they are counted to him less than nothing.

This is a repetition of that which he has said before; to wit, that God can destroy all nations as soon as it pleases him: and that they are counted as nothing before him even in their best estate. But it may seem strange that he says, All nations are nothing. Objection: Were they not all created of God, that they might be esteemed something? Answer: This is spoken by comparison. For such is the perversity of our understanding, that it darkens God's glory and majesty, and sets those things above it which should be set far beneath. When we are to enter into this combat then, whether God or the creature should have the preeminence, let us boldly pronounce, That that which is compared with God, is nothing. The Prophet speaks not simply of the nature of man as it is created of God: but his purpose is to beat down and to bring to nothing all their presumption and pride, when they dare set themselves above him. We know it is impossible to subsist, or be without God, for in him only we live, move, and have our being, as it is said (Acts 17:28). Notwithstanding that which David says is also as true, to wit, that nothing is so vain a thing as man: who if he be weighed in a balance, will be found lighter than vanity itself (Psalm 62). And in this sort our Prophet shows that all nations are as nothing, yea, less than nothing: that he might the better note out both their vanity, and imbecility.

Verse 18. To whom then will you liken God? Or what similitude will you set up to him?

The Jews were in great danger of falling from God in regard of another temptation: for it is certain that the Assyrians and Chaldeans obtained not so many victories without the assistance of other nations: from there the Jews might conclude; What avails it us to have a service of God apart from other nations, seeing our enemies in fighting have victory from heaven; and our God in the mean while succors not us at all? Neither is it to be doubted but the infidels also mocked these poor captives, as it appears by other places.

That this calamity then might not cause the Jews to forget the true religion; God rises up and says, that a greater wrong can not be done to him, than if the faithful being wrung by afflictions, should therefore conform themselves to the idolatries and superstitions of the Gentiles. Thus then he confirms them in the truth of his promises, lest they should faint under the burdens which they were to sustain.

But the Prophet speaks not to the men of his time only, as we have said, but to all their successors who were to undergo sharp assaults against the idols of profane nations, under whom they were held captives. And in the second place they had enough to do to shun the evil examples and customs of those nations: for it was exceeding difficult for them to continue constant being mingled among idolaters, and daily beholding their corrupt manners. To the end therefore that they might not be tainted with any vain conceit, to wit, that the affairs of the idolaters prospered well, in regard of the honor which they did to their idols and false gods: the Prophet, I say, prevents such an offense, and says, that they were in no wise to compare the gods of the Gentiles with the God whom they and their fathers worshipped: for those gods were made with men's hands; the matter of them being but gold, silver, wood, stone, or such like: but their God was the Creator of heaven and earth. Great must the outrage be therefore against his majesty, when the same shall be compared with things of nothing: yea, it is a dishonor in the highest degree if he be not exalted far above the Angels, or whatever is called God.

When Saint Paul uses this testimony against idolaters, he perverts not the true sense of the Prophet's words; but from there he rightly gathers, that it is a wicked thing to represent God by any similitude at all. And our Prophet not only dissuades the Jews here from distrust, but also therewith condemns the superstitions of the Gentiles; showing it to be a thing quite repugnant to the nature of God to be represented by any graven image. And thus we see the Apostle's doctrine suits well with this place: for the Prophet having proved that God's power is infinite, seeing he is able to comprehend all things in his [reconstructed: fist] (verse 12), at last he concludes, To whom will you liken me? Make what image you will, it shall be nothing like me. This is a very profitable doctrine, and well worthy our observation: for were there but this one text, it were enough to refute all the inventions wherewith the Papists are misled, who permit it as lawful to represent God by outward shapes and figures. The Prophet holds it as a resolved truth, that it is impossible to make an image of corruptible matter, that should any way be able to match with the glory of God: he utterly rejects the idols themselves: so far is he off then from speaking of adoring them, that he counts it even an execrable and horrible sacrilege so much as to frame or carve them, and to set them up before God.

But the holy Scripture is full of such sentences. Moses warns the people who were inclined to this vice, You saw no similitude nor shape (says he) in the mountain, only you heard a voice, take heed therefore lest being corrupted, you should make you any graven image (Deuteronomy 4:12, 15). Will we have a right knowledge of God then? Let us not frame him after our fantasies, but seek him out in his word, where we shall find his image represented to us in most lively colors. Let us content ourselves with this knowledge, and never enterprise any thing of our own heads, for other means, as idols and images, will never teach us the truth, but vanity and lies, as Jeremiah very well says (chapter 10:8). The stock is but a doctrine of vanity: And Habakkuk (chapter 2:18), The graven image is a thing teaching lies. Now whereas the Lord sometimes compares himself to a lion, to a bear, a man, or the like, this is nothing to prove the lawful use of images as the Papists dream: but such similitudes serve to set forth the goodness, lenity, anger, or severity of God, with other affections attributed to him; which can not be manifested to us but under similitudes of things familiarly known. To conclude, if it were lawful to represent God by an image, we should then put no difference between him and the dunghill gods of the Gentiles, and so the Prophet's doctrine could not stand firm.

Vers. 19. The workman melts an image, or the goldsmith beats it out in gold, or the goldsmith makes silver plates. 20. Does not the poor choose out a tree that will not rot for an offering? He seeks also to him a skilled workman, to prepare an image that shall not be moved.

Because public consent in things is of great force, and that it is by and by received for a law, if a thing once please the multitude, the Prophet here fortifies the faithful against such an error. Here is therefore an occupation or prevention, as they call it; to wit, the Jews were to take heed how they stood amazed, in seeing idolaters so careful in their strife, who should have the gaudiest gods; for if they did so, they were in danger to be seduced by them. But with that he rises up in a holy indignation against the desperate folly of men, who so boil in their superstitious imaginations, that every one will have an idol fit to please his own humor. He also shows that no state or condition of men are free from this impiety, but that the poor are as well guilty thereof as the rich: for the rich, they make them gods of gold and silver: the poor, of such a tree as pleases him best. And thus he shows that all sorts are carried away with an intolerable fury in desiring and seeking out some excellent thing for the service of their gods, though the means to do it fail them. Men will have gods forsooth that they may look upon, and handle. Lo here the original and fountain from which idolatry has sprung. For God is not near us in a puppet, but by his word, and by the power of his holy Spirit. And however in his Sacraments, he represents to us lively images of his grace and spiritual benefits, yet his only drift in it is, to lift up our minds by them to himself. But our Prophet in the mean while derides the folly of these blind idolaters, who care not what cost or pains they bestow or take, so they may furnish out trim and goodly idols.

Vers. 21. Know you nothing? Have you not heard it? Has it not been told you from the beginning? Have you not understood it by the foundations of the earth?

Having scorned the beastly sottishness of the Gentiles, he now turns again to the Jews: for being all of us by nature inclined too much to superstitious vanities, so we also easily fall, if any example be set before us. The Jews being captives and mingled among the Babylonians, were constrained to look upon horrible and damnable idolatries, which might soon draw them to a wicked imitation: Isaiah therefore as a good Prophet of God, speedily prevents them, and warns them that they be in no way moved with such spectacles. He asks if they have not been taught and instructed concerning the true God. Many expositors think that this is but one repetition; to wit, it appears by the creation of the world, that there is not so much as any appearance of seeking God in wood, stone, gold, or silver: but we may gather from the scope of the text, that these are two distinct members. For if he continued still to reprove the Gentiles, he would then bring no other testimonies but heaven and earth against them: but speaking to the Jews, who were familiarly acquainted with the law of God; for their reproof he uses testimonies taken both from the order of nature, and from the word.

First, he asks in general, if they knew nothing. Secondly, he propounds the means by which they ought to discern the true God from the false. The first is from hearing the word; and therefore he says expressly, Have you not heard? Has it not been told you from the beginning? The last is from this fair theater of the world, where God's glory shines round about and beneath us. He would have contented himself with this second demonstration, if he had had to deal with the profane Gentiles; as Saint Paul also does (Acts 14:17). For speaking to them of Iconium, who had never heard word of the heavenly doctrine, he uses arguments taken from the order of nature. How? That God left not himself without witness, by giving rain and fruitful seasons. But our Prophet, who speaks of that true religion which was among the Jews, could not omit the mentioning of the law, which was to make them doubly inexcusable, if they should forsake or despise it, to profane themselves among unbelievers. For they were convinced not only by the sight of their eyes, but also by the hearing of their ears: which were continually beaten upon by God, in the preaching of his law among them. Seeing then that from their mothers' breasts they had (with their mothers' milk) been nursed up with the milk of the true knowledge of God, and were instructed by their fathers, by continual succession, the Prophet tells them that they shall show themselves too perverse and unthankful, if such a help shall nothing profit them.

For that which he says of the beginning, or long ago, is to the same purpose; namely, that from their cradle, they had been nursed up in God's true worship: and besides, in ages succeeding they had such continual teaching, as would not suffer them to err; only, if they did but remember what they had heard. As if he should have said; You have no new God, but the very same who manifested himself from the beginning to Abraham, Moses, and the rest of the Patriarchs.

And here we have an excellent confirmation touching the antiquity of that doctrine which has continued so many ages among the faithful: not that antiquity is sufficient of itself to give faith and assurance (for so the Gentiles might reply that their superstitions were no less ancient) but in respect that from the beginning, the authority of the law has been abundantly confirmed, and that God has testified that himself is the author of it: for this cause, I say, it gets great confirmation to it by long use, in that the successors knew that their ancestors gave them such a form of religion, which they could not reject without a manifest brand of apostasy. By such an order and progress then, all difficulty is taken away. Now we at this day have the same faith with these good fathers, because with us they acknowledged one God, the Father of our Lord Jesus Christ: for the faithful have all one word and promise, tending all to one and the same end.

Where he adds, from the foundations of the earth; it is spoken by a figure, where a part is taken for the whole: for a part of the world is here taken for the whole. God has set this world before men as a looking-glass, that by viewing of it, they might come to the knowledge of his Majesty, and that it might be an image of things invisible, as Saint Paul says more fully (Romans 1:20). Their ignorance then is inexcusable; for they need not complain touching the want of means, whereby they may come to the knowledge of God, seeing he is ready so many ways to manifest himself to them. And to say the truth, men sin more of obstinacy and pride, than of ignorance: for they willingly despise God, speaking thus distinctly, that they might stay themselves in creatures, and in vain things. Can such a contempt deserve to be excused? No, for those who worship their own inventions instead of God, (of which all almost are guilty) are they not well worthy to be blinded? Truly such, and so just a punishment is worthily to be inflicted, where there is so great headstrongness. But if the doctrine of God's word be joined to this knowledge which we have by the creatures, we shall be much less excusable. Thus then Isaiah mentions both knowledges, to show that the Jews shall be worthy of double condemnation, if they stand not fast in the faith, being thus informed and assured of the power and goodness of God.

Vers. 22. He sits upon the circle of the earth, and the inhabitants thereof are as grasshoppers: he stretches out the heavens as a curtain, and spreads them out as a tent to dwell in.

He continues on his former argument, but after another manner; and sets out the magnificence and power of God. We have told you heretofore why he speaks thus; to wit, because we are too much inclined to distrust: so as the least occasion in the world will make us stumble and be offended. For which respect, the Prophet is constrained to repeat one thing often, that he might keep firm and weak hearts in the confidence of God's promises. Before, he handled the doctrine of the creation of the world, but now he comes to the perpetual government of it: for God contented not himself to manifest his power once only in the creation of the world, but continues still to show it with as great efficacy in the upholding and conservation of his work. This is well to be observed of us; for otherwise it were but a bare speculation to know that God did once create the world, unless we also knew that his hand were always stretched out to maintain and govern the same in the first estate. Which the Prophet expresses in this word sits: as if he should say; The earth continues not stable and firm in her place, but as it is stayed and upheld by the power of God: for sitting, by a figure, signifies as much as rule or government.

In that he compares the inhabitants of the earth to grasshoppers; it is to show that God is not enclosed within these narrow rooms, seeing neither heaven, nor the heaven of heavens are able to contain him; that so we might learn (when God is spoken of in the Scriptures) not to imagine any earthly or carnal thing of him touching his incomprehensible glory. Moreover, by this simile we are taught how blind and foolish those are, which attribute anything to themselves; for they shall get as much by their brags, as if some little vermin, such as the grasshoppers be, would rise up against the clouds in fetching their frisks: but you know they are forced to fall down immediately to the earth.

He spreads out the heaven as a curtain.] David uses the same kind of speech (Psalm 124). Isaiah and David speak both touching the aspect and spreading out of the heavens, in regard of our sight: for it is not their meaning that God spreads them out for himself to inhabit there, but rather that we might have room enough to dwell underneath. For as the earth bears us up, so the heavens do cover us: and thus we have a mansion or dwelling house made us in this world close and covered. But these similes may seem much to lessen the dignity of the matter whereof the Prophet treats, albeit his meaning is clearly to set it forth in the liveliest colors he can devise: for what is a curtain? What is a tent? What great matters are these? I answer: these similes are exceeding fit to amplify the matter: for it is as much as if he had said; God spreads out the heavens with as much ease as a man draws a curtain. He also leaves it to every man's consideration, how much difference there is between the heavens and a curtain, and what their greatness is; which all may perceive. Lastly, there is an opposition between the houses that men build with much toil and continual cost, (and yet it is much if they can raise a frame of a hundred foot high:) and this infinite height of the heavens, so spread by the only word of God. Which shows clearly, how excellent and skillful a workman he is.

Vers. 23. He brings the Princes to nothing, and makes the Judges of the earth as vanity.

Still he continues to extol God's providence, by which he governs the whole world, but especially [reconstructed: mankind]. In the former verse he began to touch this doctrine; to wit, that God has not created the world to leave it at six and seven, as we say, but hold his sovereignty and dominion over it; meaning still to retain the keeping and sustaining of it in his own hands. But because it pleases him to show himself more familiarly to men, the Prophet has chosen this particular, that he might therein set forth and praise his providence. The sum is, that God's dominion extends itself far and wide, so as he governs all things in heaven and earth according to his good pleasure: but therewithal he teaches (which was a point worthy of note) that in his government of mankind one may manifestly perceive notable marks of his power and providence. Now he contents not himself to note it in general terms, but picks out one particular instance which might the better awaken our drowsy minds. All things that befall the common multitude are soon forgotten, and is quickly out of mind as matters unworthy the talking of: but when kingdoms and monarchies wherein men are advanced to great dignities come once to fall, then it seems the very earth is shaken with it. The Prophet therefore stirs up our attention very fitly by such documents. Surely a man would think that princes and magistrates are separated from the common condition of men, and exempt from the ordinary calamities which befall others, because by their glory they seem to dazzle the eyes and minds of every one that beholds them: but they themselves for the most part are utterly blind, and therefore our Prophet especially aims at them, saying, That the Lord brings them to nothing. Has the Lord so great force against the mighty princes of the earth? What shall become of the baser sort? Can he not, do you think, deal well enough with them, and handle them as he pleases? Can he not give, and take away strength, and the greatness of men's spirits when he will?

Vers. 24. As though they were not planted, as though they were not sown, as though their stock took no root in the earth: for he did even blow upon them and they withered, and the whirlwind will take them away as stubble.

Though the particle Ak signifies Also, yet I have translated, As though, because it agrees best to this present verse, and so the plain meaning will be, They shall confess themselves to be in as poor a condition, as if they had never been planted nor sown. This is an amplification of the former doctrine: for in this verse he shows, that even princes shall be so wholly plucked up and rooted out, that not one glimpse of their glory shall ever be discerned; even as if it had never been at all. While they are in honor (Psalm 49), a man would think them to be so fast rooted that the blasts of adversity were never able to remove them: but sudden changes fall out in a moment which blot out their name and renown, so as men shall say, Were there ever any such? And this comes to pass not in men's persons only, but also to flourishing and stately kingdoms.

Seeing then such great alterations are signs of God's terrible power, let us beware how we choose ourselves such tickling leaning stocks, which have only a vain appearance of help in them, but let us solely and only rest upon the power of the Almighty, whatever strength, honor, or riches we enjoy. For the Lord plays not at tennis with the world, in handling of such great ones, as one taking delight therein, as some profane dogs blaspheme: but the higher any man is advanced, commonly the bigger he swells in pride, and never leaves swelling till he bursts himself in pieces, that so the just judgments of God may be always manifest to all. By this we are also admonished, that it is ill done to attribute the events of things to fortune, or to second causes: for God became not the Creator of the world, forthwith to leave his work, as a carpenter does his ship, but his hand continually labors, so as not a hair of our heads can fall to the ground without his good pleasure. When so many changes fall out therefore in the world, and that we see things which in our judgments would stand for ever, to fall and consume as the smoke; let us turn our eyes towards this sovereign providence and power of God.

As soon as he blew upon it.] In these words the Prophet shows of what short and momentary continuance those things be which are wont to dazzle our eyes, and make us at a stand. For we no sooner think of a great King, but our hearts quake within us, and we are moved at it: but he shows, that princes and kings are but as stubble before God, whose only blast will carry them away like a whirlwind, wherever it pleases him. What is our lesson then? We must not stand gazing upon the creature, be he what he will, that the same should hinder us from giving that glory and honor to God which to him appertains. This the Jews were diligently to note: for it is likely enough they would have thought this great monarchy of the Chaldeans, under whom they were held captives, should never have been dissolved, nor that themselves should ever have been delivered, unless this doctrine had come between: to wit, That there is nothing so firm and stable in the world, which God cannot scatter and bring to nothing with his only blast: that they might hold fast the hope of their deliverance therefore, the Prophet advertises them that as soon as God shall but thunder from heaven, he will break and crush in pieces all the terrible forces and power of their enemies.

Vers. 25. To whom now will you liken me, that I should be like him, says the holy one?

This is a repetition of the former sentence, where it was said, that God would not endure to be matched with idols (verses 18, 19, 20), lest the Jews should diminish anything of his power; notwithstanding they were so long retained captives in the hands of infidels. For they were to beware how they attributed any power to idols, because the idolaters (who kept them in bondage) prospered: for by such disputings, comparing the power of the true God with idols, they were in danger to have mingled them together. This is the cause why in indignation he repeats the same thing again: To whom will you liken me? As if he should say: Dare you venture to take my glory from me by your comparisons? For however men frame various imaginations to themselves, thinking to transform God into what shape they wish, yet he remains one and the same still, and his nature is changed never the more by their inventions.

He brings in the clause "holy one" to very good purpose, putting it in place of God's name. For in this he secretly taxes the Jews of shameful ingratitude, if they do not sanctify him in their hearts (Chapter 8:13), seeing he has separated them from others. For there is no holiness to be found in the idols of the Gentiles, being but the works of men's hands. God then is too much wronged and abased, when idols are opposed to him, and men begin to call it into question which of them has the greater power.

Verse 26. Lift up your eyes on high, and behold who has created these things, and brings out their armies by number, and calls them all by their names: by the greatness of his power and mighty strength nothing fails.

It seems the Prophet stands too long upon this point, seeing there is none who will deny it. For he repeats one thing often — which none doubts — but must needs be constrained to confess the admirable power and wisdom of God in the comely order of nature. But we must observe what has been said heretofore. We in ourselves are so untoward, and do value God's power at so low a rate, that we sometimes afford him not the honor which we will give to a mortal man: indeed, the appearance of a silly worm of the earth puts us sometimes into so great uncertainty and fear, that all the promises of the Almighty in the holy Bible can scarcely comfort us. For this cause the Prophet has just cause to repeat it so often, that God is defrauded of his honor, if his power does not ravish us so as to admire it. Thus he makes no idle repetitions, you see, because we are so dull and slow of hearing that we have need to be awakened and pricked at every turn with the spur. Men daily behold the heavens and the stars, but where is he that thinks seriously of the author of these things? We see the shape of man so artfully formed by God, that he was put into this world to behold the heavens, that he might acknowledge the Lord of them: for God has bowed down the faces of beasts towards the earth, and has made man to go upright, to stir him up to view the place of his abode. And this was well described by a pagan poet, who says:

Although every creeping thing bends his face chiefly towards the earth, yet to man God has given a face to look upward, and has created him to behold the excellence of the heavens, and to lift up his eyes to the stars.

Thus then the Prophet sets forth man's malignity, who will acknowledge nothing of God, though it be painted out before his eyes, but had rather have their snout grubbing in the earth like moles: for the majesty of God must needs touch us nearly, if we look earnestly upon the heavens. In naming of the stars, he expresses more plainly that the wonderful order which shines in the heavens does as it were preach with a loud voice, that there is but one God and Creator of the world; which all such must be constrained to acknowledge, as, amid so great numbers and diversities of stars, shall observe their distinct order and comely marchings. For the stars were not thus set every one in his place at haphazard; neither is it at random that they march so swiftly in such proportion, fetching so great compasses, and yet walking as by a direct line, so as they turn not a hair's breadth from that path which God has marked out for them. Thus their wonderful arrangement shows that God is the author and framer of them. Can a man then open his eyes, but he shall be forced to behold the majesty of God in the works which his hands have wrought?

He brings out their armies by number.] Under the word "army" he comprehends two things. First, a number in a manner infinite: secondly, the excellent arranging of them. For a small number of men will not make an army, unless there are many bands. Moreover, we do not call a troop of men gathered disorderly together an army, but that where there are Lieutenants, Sergeants of the band, Captains, Colonels, and other leaders, who are to bring their soldiers into a right array. Thus then the infinite numbers, order, and certain courses and marchings of the stars do very well deserve this name of an army.

By the word "number," he signifies that God has this army always at a beck. Soldiers, you know, love to be wandering this way and that way, and the captain cannot easily get them together quickly, though he cause the trumpet to be sounded; neither can he forthwith put them in array being assembled. But it is far otherwise with God: he has always his soldiers at a beck, indeed by number — that is to say, he knows the count of them, so as none absents himself.

He calls them all by their names.] This sentence is in so many words contained in Psalm 147. Some expound it as if God knows the number of the stars, which to us is unknown: but David and Isaiah both meant another thing; namely, that God makes the stars to serve his turn at his pleasure, as if one should call his servant by his name to set him about some business. And in the same sense it will be said hereafter (Chapter 45:1) that the Lord called Cyrus by name, because he used him as his servant to set his people at liberty. In a word, by this he notes a great readiness and obedience, when he who is called by his name answers to it immediately.

Those who expound the member before going; to wit, that God knows the number of the stars, fail also in this, that they think by the word greatness, he has given them names signifying their power and office. Others expound it; that there is no star which has not his property and efficacy; because the Lord has given it them forever. Others join these words with the verb shall call: as if the Prophet should say; The Lord is so mighty, that all the stars understand what he commands them. But as I take it, this sense agrees best; to wit, that God is so powerful and mighty, that he no sooner commands anything, but all the armies of heaven are pressed to obey him: wherein we have a singular testimony of his greatness, when so excellent creatures do without difficulty subject themselves to him; and in receiving his commandments, witness that they acknowledge him for their Lord and Creator.

The word none, is by the Hebrews applied not only to men and women, but to other creatures; indeed to those that are without reason: as heretofore in Chapter 34:16, speaking of the birds which should inhabit stately houses, he says, that none of these shall fail: and the word Isch, which is there, the Prophet puts here. This place sets before us the power of God, and teaches us that there is no creature in heaven nor in earth, but it depends upon his will and good pleasure. What is more absurd or unreasonable therefore, than to compare him with idols, which are vainer than vanity itself?

*Verse 27.* Why do you say, O Jacob, and speak, O Israel: My way is hidden from the Lord, and my judgment has passed over of my God.

Now Isaiah complains of the Jews, who being in a manner brought to the last cast, turned their eyes away from God's promises, which were the means of their comfort. Or if you will have it so, he takes order for the time to come, lest they should fail under so many and so tedious afflictions as should befall them. The words are in the future tense, which may be resolved into the subjunctive; Therefore should you say? From the former sentence he well infers, that whatever should happen, the faithful and elect people were to wait patiently upon the Lord, till he in due season should relieve them. Now he reasons from the less to the greater; that seeing God always holds his sovereignty over all the parts of the world, it is impossible that he should ever forsake his Church. Notwithstanding, it is very likely that the people in that time made many complaints, and murmured against God, as if he had been careless of their salvation; or as if he came not soon enough to succor them; or else that he shut his eyes, as one that refused to behold them in their adversities. This vice he now goes about to correct; for they thought the Lord had cast them off: and so in afflictions we are also ready to think; for we imagine that he has rejected and given us up for a prey, because he lets things in the world go at six and seven.

Jacob and Israel.] By these names the Prophet puts them in mind of the Lord's covenant, confirmed to them by so many promises. As if he should say; Do you think, you are not that people whom God has chosen to himself? Therefore should you imagine that he which cannot deceive, should contemn your arguments or reasons? For the word way, is taken for their estate or reasons; and hidden, is taken for contemned or unknown: because if God withholds his help but a little, we straightway think that his providence reaches not to us. Some expound it otherwise; to wit, that the people are here reproved, because they thought to sin without punishment: and so they will have this sentence, like to that in Psalm 14:1, The fool has said in his heart there is no God. But questionless this was the Prophet's meaning; Do you think, O Israel, that God thinks not of your affairs? For he contends against the people's infidelity, and rebukes them sharply, that he might afterward raise them up to hope and comfort; showing that it is impossible for the Lord not to regard and help those whom he has once taken into his protection and safeguard.

The word judgment, which is by and by added, confirms this interpretation: for we cry out for judgment in the time of affliction, when we are oppressed and wronged. And it is said, that God then takes our cause in hand, when in taking knowledge of it, he defends and keeps us: as on the contrary, that he regards us not, when he suffers us to be given up for a prey to our enemies. It is as much then as if he should say; O you Jews, what do you mean to complain, as if God had forgotten or despised your conditions! Now by this reprehension, Isaiah prepares them to receive consolation: for all impediments were to be removed, to the end the way to come thereto might be the more easy.

*Verse 28.* Do you not know? or have you not heard, that the everlasting God, the Lord has created the ends of the earth? He neither faints, nor is weary: there is no searching of his understanding.

He repeats the same thing that he said before; to wit, that the people who had been instructed in the school of God, were in no way excusable, in regard of their dullness. He rebukes them thus sharply then for not having profited better in the Law, and other good means which God had given them, over and besides the common understanding with which all of them might have been endued. In the first place he puts the verb to know, which is more general; because God had caused his glory to appear to them, by many miracles and testimonies of his power: in the second place he comes to the hearing; as if he should say, If these things have wrought nothing upon you, namely, that you have been so long taught and instructed, both by the word and works of God, that he uses not to sit idle in heaven; it must needs be concluded, that you are very unteachable.

He calls him the everlasting God; thereby distinguishing him from all corruptible idols, the work of men's hands. Now if this article were well imprinted in our hearts, distrust would vanish away like smoke. For if God be eternal, then it is impossible for him either to be changeable, or weak; for eternity has this property to it, that it is no way subject to change, but continues always alike, which the Jews comprehended not, though they had often heard it before. This is the cause why the Prophet is so round with them in rousing them up by this reprehension. For thus he shows how doubly guilty they shall be before God, if having been taught by his word, and by so many of his benefits, they shall still refuse to yield him that honor and glory which to him belongs.

He is not weary, etc.] Here the Prophet shows two things; the first, that God is not weary of well doing: the second, that there is no searching of his understanding. In the first member he proves, that nothing can prevent God from continuing his well doing towards them, because he is not like those that waste their goods by often giving out: or to such as are ever and anon weary in doing good turns: or to such as repent their liberality: for his bounty can never be drawn dry. If he has done good to the fathers, he will do no less to the children. And whereas he often works quite contrary to that which we think fitting, the Prophet prevents the notion, by telling us that his counsels are inscrutable. Thus he admonishes us not to murmur though he do not by and by apply himself to our desires: for there is nothing better to nourish hope in us, than this sobriety: to wit, that we considering how wonderfully God works for the defense of his chosen, might be brought willingly to submit our reason under his secret counsels.

Vers. 29. But he gives strength to him that faints, and to him that has no strength he increases power.

The Prophet now applies the former general sentences to the matter in hand: for his purpose is, as we have said, to hearten on the people, and to give them better hope. But because the Jews were low brought, and void of strength, therefore he shows, that it is the proper office of God to succor those which are thus faint and weary. By this circumstance then he sets forth God's power, to the end they might conclude and be surely resolved of their salvation, while God shall be favorable to them. I grant, that the Prophet had respect to the people who were detained prisoners in Babylon: but we ought notwithstanding to make our profit of this doctrine, that although our strength should fail us, so as we should be brought to death's door, yet to remember that it is God's property to stretch forth his hand to such as faint and are spent, being left succorless. But it is requisite we should first of all feel our poverty and weariness, that that sentence of Saint Paul might be fulfilled in us, The power of God is perfected in our weakness (2 Corinthians 12:9). For if our hearts be not thoroughly touched, so as we be indeed convinced of our imbecility, we cannot find help of God in due time.

Vers. 30. Even the young men shall faint, and be weary, and the young men shall stumble and fall.

By this comparison the Prophet further enriches that which he said before; to wit, that the power which God gives to his elect is invincible, and ever durable: for man's strength easily vanishes; but God's, never. It is most certain, that all the natural strength we have is from God; but forasmuch as men proudly attribute that as proper to themselves which he gives to all, therefore the Prophet distinguishes between the strength which seems to flow from nature, and that, by which God especially sustains his children. For inasmuch as the other is a universal benefit bestowed upon all the world, therefore men take no knowledge of that. Thus then he calls that the strength of men, which is a gift common to all: and that the strength of God, by which he assists us when all our strength fails. For he here speaks of that grace of God which is called supernatural; and says, that it is perpetual, whereas men can have nothing of themselves but that which is transitory, perishable; that so by this mark he may separate the Church of God from the rest of the world, and spiritual strength from that which is earthly prosperity.

Whereas in the first member he has put the word Nearim, which is as much to say as young men; and in the second he adds Bakurim, which signifies not that only, but men of choice: yet because he repeats but one and the same thing, it agrees best if we refer it to the time of age; and yet he means all such as are stout, and in their best strength. Now by this we may see how he magnifies the excellent prerogative wherewith God's children are endued above others, to the end they might satisfy their hearts with their own condition, and might nothing envy the children of this world, who rejoice in their own strength. In a word, he shows how much men err, in having an overweening of their own abilities. Why so? [2 pages missing] sons of men, that is able to be a competent judge in so high and difficult a plea? Answer: here is nothing said touching the choice of judges: the Lord only meant to say, that he will get the day, if his cause should be heard before any competent judges. There is no reason why he should submit himself either to men or Angels, to give an account before them of his doings: but to take away all excuses, he testifies that the victory is already in his hands, if he should be constrained to plead for himself. It follows then, that it is a thing most unreasonable, to stand debating of the matter among ourselves: why do we not rather forthwith submit us wholly to him? We show ourselves exceeding unthankful and perverse, if we will not afford him the hearing, and consider how equal the conditions are which he requires. Truly, though nothing could be more absurd than to see mortal man stand to judge the eternal God: yet behold a thing more vile and hateful, to wit, that we dare condemn him, before we have heard his just defenses.

Vers. 2. Who has raised up justice from the East, and called him to his foot, and gave the nations before him, and subdued Kings? He gave them as dust to his sword, and as scattered stubble to his bow.

Hence it appears what is the Prophet's drift; for his meaning is to assure the Jews that they shall be out of danger of erring, if they will but keep the way which he chalks out before them. This is the cause why he mentions Abraham: for he might have instanced other works of God, but he rather chose an example fitting his purpose: for the Jews being descended from the stock of Abraham, whom God had (not without many dangers) drawn out of Chaldea, they for their parts were to hope that God would no less assist and help them, seeing his force was nothing abated, nor his love cooled. It being a difficult thing for them therefore to hope for any return, in regard they were held captives in their enemies' country far from home, the Prophet sets the like example before them, to quicken up their hope and confidence. They were scattered in Chaldea, and in the regions adjoining: they imagined that the way was hedged up against them, in regard of the many stumbling blocks that lay between them and home: but Abraham their father passed from Ur of the Chaldeans, into Judea. He that had brought a poor man with his father, his nephew, and wife, safe and sound through so many straits, could not he also conduct and lead his people? Since God then had delivered Abraham out of all encumbrances, in drawing him out of his country; this example which so nearly concerned them, ought to touch his children and offspring to the quick: so as the [reconstructed: safe conduct] which their father had from the Chaldeans into the land of promise, was to serve them as a pledge or mirror of their deliverance to come.

When he calls Abraham justice, it is not to magnify him, but to show that God put upon him that person which appertained to the whole Church: for his calling was not to be esteemed as that of a private person, but therein God showed a testimony of his eternal justice, which is common to all the faithful. As if he should say; In the person of this good Patriarch, the Church was once delivered, that by means thereof, she might hold this for a principle; to wit, that her salvation and God's justice should never be turned back to the world's end. For in this one man, we may behold the vocation of all the faithful, the form of a Church, and the beginning and end of our salvation. In a word, Abraham is as a mirror of God's justice, as long as it shall shine in this world. This word justice therefore serves to amplify the matter; for it was a wonderful work of God to raise up justice from the east, where all things were corrupt and defiled with abominable superstitions. Has God then showed so rare an example of his power and goodness? why should we not wait for the same still?

As touching that which follows, to come after him: some expound it, as if Abraham had called upon the name of the Lord wherever he came: for he no sooner set his foot in any region, but he set up an altar to offer sacrifice to God (Genesis 12:7; Genesis 13:18). All this is true that they say; but yet I expound it otherwise, to wit, that God led his servant Abraham in the way, who followed that his leading foot by foot: for having received a commandment to go forth, he knew not the country where he should go; so as he walked, but knew not which way to turn him, and God held him still in suspense, till he entered the land of Canaan. Now because Abraham immediately obeyed the voice of God, and albeit his way was uncertain, yet he depended still upon his mouth, contenting himself with his conduction: our Prophet fitly says, that he came after him; because he followed God, as ready and obedient servants are wont to follow their master at the heels, though they know not where he goes.

And subdued.] His meaning is, that however this good man might have been distracted and put out of heart through many temptations, yet God made him safely pass the pikes, which might any way hurt him. Moses recites not all the encumbrances which Abraham met with in the way: but every one may consider, that first of all his departing out of his native country, could not be void of many discontentments. For it was impossible that forsaking his country so rashly, but he should be hated of his countrymen, who would condemn him for a mad man to leave the place of his nativity, his friends, and kinfolk, to go he knew not where. Then, being come into the land of Canaan, he had to deal with barbarous and froward men, with whom he could no way make his peace, because he inclined himself nothing at all to their superstitions.

That which Moses recites testifies plainly, that Abraham had never any settled peace: and yet the wicked durst enterprise nothing against him, but the Hittites offered him a place of burial freely without money, though he offered to pay for it: and they confessed that he was a prince and man of God among them (Genesis 23:6).

The Prophet further amplifies the grace of God, in that he spared not kings; to show, that he was the faithful protector of his servant Abraham. Now the history of the four kings which he put to flight and discomfited is notorious. We may also extend it to Pharaoh and Abimelech (Genesis 12:17 and 20:3), whereof the Prophet expressly speaks in Psalm 105: for the Lord rebuked and chastised them, in that they durst venture to touch his anointed. But he speaks properly of the victory which he got over the four kings which led his kinsman Lot captive with all his family: for it sufficiently appears by the scope of the text, that he speaks not of kings or nations that were peaceable, but of armed enemies, who by force were subdued.

He afterwards amplifies the easiness of this victory, and expresses therein a great contempt, when he compares kings to dust and stubble: for Abraham overcame them without hazarding his person. And with this we are taught to attribute this victory to God, and not to the power of man: for men cannot achieve a victory with so little ado.

Verse 3. He pursued them, and passed safely by the way that he had not gone with his feet.

Again he magnifies the singular goodness of God in amplifying this victory by other circumstances: and this is advisedly to be considered by us, that he should obtain so great a conquest in a country unknown to him. It was a difficult and dangerous matter for him to pursue his enemies into regions unfrequented: for histories record sufficiently what advantage is gotten by knowledge of places both by sea and land, which those that frequent the wars have ever and anon experience of. But this hindered not Abraham: from where it appears yet better, that he was conducted and succored by God's hand, who leads those that are his forward with boldness.

Verse 4. Who has wrought and done it? He that calls the generations from the beginning. I the Lord am the first, and with the last, I am the same.

Though Isaiah propounds nothing here but the example of Abraham: yet no doubt his meaning is to put the people in mind of all those benefits which the fathers in former times had received. As if he should say, Remember your beginning. From where raised I up Abraham your father? Through what ways led I him? And my benefits have not ended there; for since that time, I have never ceased to fill you with all manner of blessings. When he asks, Who it is? He speaks not of one fact, but adds other mercies poured out upon them many ways, which the people were now to call to mind.

Where he says, that God called the generations from the beginning, it ought to be referred to the continual successions of the times: and the word Dor among the Hebrews signifies not only the time or age of man's life, but those also which live in the same age. And thus one age is distinguished from another, as the fathers from the children; and the grandfathers from their little ones: for our successors will call us which now live, the former, or next age: and that of our predecessors, the old time. Now because one age would consume the race of mankind if it were not supplied by the children which are born; the Prophet shows, that God multiplies men by continual succession, that so one may supply another's room when it is empty. From where it follows that his providence governs all ages, lest we should think the world were ordered by fortune: for we may evidently perceive that his hand and power is in the succession of one age after another.

But because diverse changes make us think that the world goes upon wheels, as they say, therefore the Prophet contrariwise shows, that these so many alterations were foreseen from the beginning. The sum of all is, That God rules in these varieties and changes which time brings forth, and with a steady hand brings that to pass which himself from the beginning has ordained.

I the Lord.] He affirms in more evident terms that God is the author of these benefits, namely, that Abraham overcame his enemies, lived so long among the wicked without harm done to him: that he discomfited four kings; and that the Lord revenged the wrongs he received, when Pharaoh and Abimelech took his wife from him (Genesis 12:9; 14:15; 20:18). To be short, he teaches, that it is to him we ought to refer all the benefits bestowed upon the ages following, after so diverse and sundry ways: for he extended not his liberality towards Abraham and his seed alone, but likewise to the whole world.

Where he names himself the first, and says he is with the last, this appertains not only to the eternity of his essence, but to his rule and dominion which he exercises over the whole world. As if he should say, Continuance of time makes me not wax old, for I never mean to give up my right. He is not idle in the heavens, but from his high throne beholds and orders the least things. Moreover, although the world forges to itself a world of dunghill gods, yet he will lose nothing by it, because he always continues one and the same.

Verse 5. The isles saw it, and did fear, and the ends of the earth were abashed, drew near, and came. Verse 6. Every man helped his neighbor, and said to his brother; Be strong.

He shows now that the world was too unthankful, who having seen the works of God, did still persevere in that blindness with which it was possessed before. In the beginning of the chapter, he showed that the victory was his, if they would but lend their ears to hear his plea: now he adds, that the Gentiles knew his power well enough, and yet for all that, continued obstinate and rebellious. In which respect, they were left without excuse. Why so? Because the Lord manifested himself so apparently, that they could not choose but see him, unless they would wittingly shut their eyes, lest they should behold him.

That he might therefore take from the nations furthest off, all pretext of ignorance, he says, they were abashed at the sight of his works; and yet they fell to their old bias again, and immediately wrapped themselves in many superstitious vanities and errors. The sum is, that they not only beheld but were also convinced, in that this knowledge abashed them. But some may object, Obiect. that the benefits which God did to Abraham, could not be made known to all, in such wise that foreign nations should be fully acquainted with it. I answer, Ans. that however he mentions none but Abraham here, yet under him he meant to call to mind other examples of his goodness, which their forefathers had tasted of since, that from both, they might conceive hope of deliverance. Abraham was not only delivered out of Chaldea, but God drew also all his posterity out from the bondage of Egypt (Exodus 13:16) and put them into possession of the land of Canaan. He says then that the isles felt his power, when he delivered and preserved his people, that they might know the true God: for his power plainly appeared in so many miracles.

Lastly, he signifies, that the isles should be astonished at God's invincible power, when he should afterwards deliver his people. And while the wicked shall hear tell of it, they will not cease still to be perplexed, because they therein feel that God is their enemy.

Drew near.] By this, some understand, that the unbelievers took a narrow view of God's works. For we use to draw near when we would be more certainly informed of any new thing: others refer it to the King of Sodom, who met Abraham (Genesis 14:17), but these things, as I think, savor not, neither do they come near the mark. The words of the text will be easily understood, if we join this latter member to the verse following, thus: They drew near and came: every man helped his neighbor: and so the sense will be; Although the Isles saw and knew my works, so as they stood abashed, yet they assembled by heaps to make conspiracies. But to what end? Even to hearten one another to make new gods, and to confirm themselves more and more in their blindness.

He amplifies the crime then, when he says, that every one helped his neighbor. Now truly, he that shall look near home, and shall diligently observe men's dealings, he shall perceive that the spring from where all superstitions flow, is, that with one consent they agree to quench the light which shines upon them from heaven.

Now although the Lord here complains of idolaters, yet he does it to the end the Jews might be far from corrupting themselves with so foul a sin, but might rather keep themselves close to God, and to a sincere confidence in his promises. He sets the ingratitude of the Gentiles then before them, that they might learn to shun their steps, and to continue rooted in the reverence of God's Majesty. We here see now as in a glass, how great the perversity of men is, who profit nothing at all by beholding the works of God, but become the more dull and senseless thereby; for they had rather wink with their eyes, and to shut them at high noon, than to behold God, who represents himself before them. Besides this blindness, there is a raging fury which provokes them to rise up against God himself, and to be so mad, as to offer him the combat, rather than not to maintain their superstitions: so that this vice stands not so much in the worshiping of idols, as in going a madding after them. The Prophet sets forth this frenzy when he says, play the men; be valiant, or strong: for he expresses their mischievous conspiracy, in that they provoked, indeed, set one another on fire to commit idolatry, and to reject the fear of the true God, which they might conceive in their minds, by the sundry testimonies of his power.

Verse 7. So the workman comforted the founder; and he that struck with the hammer, him that struck by course, saying; It is ready for the soldering; and he fastened it with nails, that it should not be removed.

This verse is diversely expounded, for it is somewhat obscure: neither do the Jews themselves agree in the exposition of the words. I know not the reason why the word Charash should here be taken for a Carpenter or Joiner; for it signifies any workman working upon stony matter. Some translate the word Machalik, (which signifies him that strikes) in the accusative: but I had rather put it in the nominative. They also turn the word Paam, an anvil; others, a little hammer: but because it signifies sometimes to strike by course, I have thought this exposition most fitting to the text. For the Prophet's meaning is, that the founders striking one after another, encouraged each other; because they then are earnest in their business, and sweat at the work, so as one draws on his fellow, and hastens him to it, to the end that which they have begun, may soon be finished. In a word, he sets forth the obstinacy and headstrongness of idolaters, who combine themselves together in one to resist God.

It appears as well by this place, as by all histories, that this vice has not reigned in one age only; indeed, would to God we had not too woeful experience of it among ourselves. We see how men provoke one another by mutual persuasions to uphold Idolatry and superstitions: the more the truth shines forth clearly, the more obstinately they recoil back, as if they had plotted with a high hand to make war upon God. For since pure religion was restored, Idols, Pilgrimages, Masses, unlawful vows, have multiplied, and have been set up in despite of it: and more Mass-priests, than ever before. There was some measure kept under the first ignorance: but the Idolaters run now like hellish furies carried away with the fire thereof, and leave no corner of their wits unsearched, in devising how to erect superstitions and Idols, which are now like to break their necks. To be short, they band and fortify themselves to withstand the Lord of hosts. If any would lay the fault upon his companion, he shall gain nothing by it: for the evil is spread so far into every one in particular, that they can no way be excused. All are given to lies, and wittingly seek to be deceived: and then trusting in their multitude, they extol themselves and their side above God himself: one whets on another to serve and worship Idols, which they love with such heat, that all the world is now almost set on fire with it.

Verse 8. But you, Israel, are my servant, and you Jacob whom I have chosen; the seed of Abraham my friend.

Now the Prophet shows how unreasonable a thing it were that Israel should mingle himself with profane nations, though all of them joined hand in hand, marching in array under the banner of Idolatry, and giving themselves to lewd practices. Why so? God had called them, and freely separated them to be his peculiar people, and therefore it became not such to throw themselves headlong into so beastly a fury. This place is notable therefore, and teaches us to stick fast to the calling of God, that we defile not ourselves with the filth of the world: if corruptions break forth, and that Idolaters let loose the bridle to all villainy; yet must we be held short by another bridle; to wit, we are the chosen of God, and therefore it is not lawful for us to fly out, as the wicked and unbelievers do. Such were some of you, says the Apostle, but you are washed, but you are sanctified in the name of the Lord Jesus, and by the spirit of our God (1 Corinthians 6:11). For what is more absurd than to wander in the dark, after the sun of righteousness has shined upon us.

Let us in any wise therefore bethink ourselves of our vocation, that we may follow it effectually and diligently: and walking in it as children of the light, let us abhor all the darkness of our life past. This is the cause why he calls Israel his servant: not that the Israelites had merited anything by their services, but because it had pleased the Lord to choose them for his own. And therefore to the same purpose he adds, You Jacob whom I have chosen: wherein he sets before them a special commendation of his free bounty. As if he should say, You are my servants, not by merit, but of my free mercy, seeing I have prepared you to this end by my election, and by putting you apart to be my peculiar people. To be short, he admonishes them, that they obtained not this title of being the servants of God by their own industry; for there was nothing to be found in them that should make them more holy than others, but only because the good pleasure of their master was such, who chooses this or that man according to the counsel of his own will. With this he also shows what is the end of our election, to wit, that we should be the servants of God. For he has chosen us, as the Apostle says, that we should be holy and without blame before him in love (Ephesians 1:4). The end also of our election is, that such as were the bondslaves of Satan before, should now submit and give themselves to God in absolute obedience.

In the third place he adds, the seed of Abraham, to teach us, that election depends upon the free promise of God: not that the promise goes before election (which is from everlasting) but because the Lord makes known his favor in respect of his promise: for to Abraham he said, I am your God, and the God of your seed (Genesis 17:7). This favor then was continued to his successors, and in respect of the promise, God had a special care over the welfare of this people, as also Saint Paul says (Romans 9:4), that to them were given the covenants, the promises, and the law. For which cause this seed was called a holy nation, a royal Priesthood, etc. (Exodus 19:6; 1 Peter 2:9).

But the Lord shows the singular love he bore to Abraham in calling him his friend. It is no small favor to be called God's servant: for if it be worthily esteemed a high dignity to be brought into the service of a King or Prince, how much more highly ought we to think ourselves advanced when we are accounted the household servants of the Almighty? And yet he contents not himself with this, but as if that were too little, he honors him yet further, and adorns him with the title of Friend. Now that which is here said of Abraham belongs to all the faithful, which Christ declares at large (John 15:15): I call you not servants, says he, but friends: for the servant knows not what his Master does, but I have acquainted you with all my heavenly mysteries and secrets: by reason of which, you may easily discern how great the love and affection is which I bear towards you. Seeing then that God has done us so great honor, ought we not to bethink ourselves of our duties? Has he showed so unutterable a favor to us, and shall it not stir us up to serve and honor him with the greater care and reverence? But let it (I pray you) be always remembered, that Abraham is not called the friend of God, but in regard of adoption: as Moses also says of the Jews (Deuteronomy 4:37), He loved your fathers, and therefore he chose their seed after them.

Verse 9. For I have taken you from the ends of the earth, and called you before the chief of them, and said to you: You are my servant, I have chosen you, and not cast you away.

Isaiah goes on with the same matter still; for who is it that feels not by common experience, what need he has ever and again to be quickened up, by the often repetition of this and such like consolations, when adversities do press us? It is no wonder then that the Prophet insists so long upon this argument. Now from the only person of Abraham, he ascends to all his posterity, and mentions the benefits which he had done for them. I take the relative Ish for the particle For; because he yields a reason why the people were to be of good comfort in their adversities; to wit, they had felt and tasted before how good and gracious God was to them: what cause had they then that they should not trust in him still for the time to come?

The ends of the earth may be taken two ways; either that the people had been brought from a far country, even from the place of Abraham's nativity, or in respect that God, who has the utmost bounds of the earth at his command, yet vouchsafed to reach forth his hand but to one only people. He adds the far exceedings, or, excellencies; for I have so translated the word Atsilim, which others expound in the masculine, Princes, or, excellent: but there is no great difference between the one or the other: for the Prophet magnifies God's grace, who passed by other mighty nations, and took to himself a nation abject and obscure. Some refer this taking to Egypt, from where the people were brought. For it is not unknown how glorious this kingdom was, and what good opinion the Egyptians had of their learning, antiquity, nobleness of blood, and other prerogatives. But I expound it otherwise, and refer it to the election of the people, who were taken from the midst of other nations, much more excellent than they: so as there is a comparison here between the Jews and other nations. Which Moses also shows when he says: That they were not chosen because they were more in number than any other people; for they were the fewest (Deuteronomy 7:7), but because the Lord loved them, and because he would keep the oath which he had sworn to their fathers (Deuteronomy 7:8). Again, You enter not into your enemies' land for your uprightness of heart, nor for your righteousness; for you are a stiff-necked people (Deuteronomy 9:5-6). Although then they were much less in number than all other nations, yet they were chosen — wherein they had a testimony of God's singular love: had they any cause then to mistrust so bountiful and liberal a father for the time to come, having already received so many benefits from his hands?

He further adds, that the people had a pledge of this grace in the law, standing as it were upon record: as if he should say; It is not hid from you, but it is written fair in plain tables: for having chosen you, I afterwards gave you my law, that you should not wander here and there, but might keep yourself loyal to me, that so I might perform my promise concerning your salvation.

As touching that which follows, and not cast you away: it seems both superfluous, and that it comes in out of place, were it not that it is a usual thing so to do with the Hebrews, which also has great weight in it. For thereby he expresses the steadfastness of their election: as if he should say; I have not left or forsaken you, though you have given me many occasions: for the ingratitude of the Jews was so great, that he had just cause to have cast them off, but that he meant to show himself to be that God who changes not. Now that which is said of them, belongs also to us: for this sentence of the Apostle is perpetual (Romans 11:29): The gifts and calling of God are without repentance. However then he casts off the greater part of the world, in regard of their incredulity, yet he always reserves to himself some seed of adoption, that so the calling may remain in some sprigs: neither indeed can God's election be altered by the perversity of men. And therefore let us remember that God has chosen us on this condition, that we should still remain in his house and family, albeit by good right we deserve to be driven out of it.

Verse 10. Fear not, for I am with you: be not afraid, for I am your God: I will strengthen you, and help you, and I will sustain you with the right hand of my justice.

Because the former doctrine was to settle the people's hearts touching their quiet resting upon God's providence, the Prophet from there concludes, that they ought not to fear, having so many benefits set before their eyes; in which they might evidently discern the love which God bore to them. The reason which he adds, for I am with you, is diligently to be observed. For this is the sure foundation of our confidence; to wit, which being once fixed in our hearts, we shall stand fast and invincible against all manner of temptations: as on the contrary, when we think God is absent, or doubt whether he will assist us or not, fear surprises us, and carries us floating up and down through many waves of distrust. But if we rest unmovable upon this foundation, there are no calamities nor tempests whatever that can overwhelm us.

And yet the Prophet's meaning is not that the faithful can be so confident, that fear should no more assail them; but notwithstanding they have waverings in their hearts, and be often solicited to distrust upon various occasions; yet they resist the same with such constancy, that faith at the last gets the victory. For it is incident to us by nature to fear, and to lie full of doubts: but such a vice is to be corrected by this meditation; God is with me, to help, and takes care for my salvation.

Some read it in the past perfect tense; I have helped you: but I read it in the future; I will help you. I also expound the Hebrew particle Ak, Yet, it being often used in this sense in other places. It may also be taken for Certainly: but I leave the choice to the reader's discretion. If we take it in the past perfect, this particle will be as much as indeed, or, Likewise.

Under the word justice, the Scripture not only comprehends equity, but also the Lord's fidelity in preserving his Church. For he shows his justice, when he defends his children against the conspiracies and sundry plots of their adversaries. He calls the right hand of his justice then, that whereby he manifests his fidelity and justice. From where we are to gather a singular consolation, to wit, that we ought not to fear, seeing the Lord is determined to protect and defend his servants, for it is not possible he should either put off, or renounce his justice.

Verse 11. Behold all that provoke you, shall be ashamed and confounded: they shall be as nothing, and they that strive with you shall perish.

The Prophet promises the Jews assured help against their adversaries; for if he had given them hope of their deliverance, and had made no mention of their enemies, their minds might have been forestalled with many such perplexed thoughts as these: It is true indeed that God promises much touching our deliverance out of all perils, but yet we see our adversaries the stronger, who deal cruelly and uncivilly with us. Where is then that salvation so oft and so largely promised? See here therefore a circumstance added to the general promise. As if he should reply, I grant your enemies flourish, and yet at the last they shall be ashamed and confounded. Deliverance is promised, but it is upon condition that you abide the brunt of your enemies, and buckle hand to hand various ways with them. For we must not promise to ourselves any worldly rest or tranquility here, because we must always be ready armed to fight.

Verse 12. You shall seek them, and shall not find them: to wit, the men of your strife; for they shall be as nothing, and the men that war against you as a thing of nothing.

You shall seek.] That is to say; if you seek them. For we use not to seek out enemies after they are put to flight. Therefore I think it should be construed thus; if you seek them, you shall not find them; because they shall be cut off, and brought to nothing. We must note here that there are two sorts of enemies: the first sort assails us by open violence: the second by words: that is to say, they rend us with slanders, cursings, and revilings. Not only so, but they summon us to their courts, as if their cause were just and good: nay, they bring us before the judgment seats, and often accuse us of those crimes whereof themselves are the authors. But such are the crafts of Satan, whose servants seeing these are, what marvel is it if they tread in the steps of their lord and master? First then the Prophet speaks of pleaders; and next, of the armed enemies which dealt roughly with the Church. What wonder is it then, if we be exercised with false accusations? Nay, we must not think it strange, if many companions sell themselves to Antichrist as his vassals to revile and slander us, seeing the same has befallen the Prophets and other servants of God.

Verse 13. For I the Lord your God will hold your right hand, saying to you, Fear not, I will help you.

The Prophet showed us earlier upon which we should build the confidence of our salvation, that we might continue safe against all assaults; to wit, when we were certainly persuaded that God is our God. Now he teaches the same thing, but in other words; neither is the repetition superfluous: for we know how easily the remembrance of this doctrine vanishes away, albeit we have it often repeated to us. This promise therefore cannot be too much praised nor insisted upon, seeing it does so hardly take root in our hearts. Let us be well assured then that we shall find an undoubted issue in all our perplexities, because the Lord will assist us: as often therefore as we shall be pressed under any dangerous assault, let us learn to fix our eyes upon him.

Now when he calls himself the Lord our God, it is not so much to set forth his power, as his goodness, which he will make us feel. For what benefit should come to us from the knowledge of his power, if with it we were not well persuaded of his love? At the only hearing of his power we are astonished; but when his goodness is preached with it, the very remembrance thereof suffices to appease us.

He speaks of taking by the hand, and of the voice again; for it serves much to the comforting of our weak faith, to know what signs of love God shows us, especially when the doctrine of faith is joined to it, which assures us of his perpetual favor. This clause therefore, saying to you; has great weight in it: for we must needs remain always in suspense, till we hear the voice of the Lord in his word. It is that alone which suffices to abolish all our fear, and to set us at rest. Are we desirous then to have our hearts quieted, and to overcome the many troubles which daily befall us? Let us hearken directly to the good word of God, and ever hold fast the comfort thereof in our hearts. For it is impossible for them who either will not hear this word at all, or hearing it, do it negligently, to attain this peace: in fact, let them be sure that an accusing conscience and a trembling heart shall always pursue them.

Verse 14. Fear not, you worm Jacob, and you men of Israel: I will help you, says the Lord, and your redeemer the holy one of Israel.

He seems to speak somewhat too meanly of this people in that he calls them a worm, and then dead men: but this comparison agrees well with the calamity which the people were in: and he takes a better course this way to minister comfort to them, than if he had called them, The elect nation, a royal priesthood: a holy tree springing forth of a holy root, or if he had adorned them with the like titles. For to say the truth, it had been absurd to have imposed such glorious titles upon them, being pressed as they were under so base and vile a slavery. By the name of worm therefore, he laments the ignominy and shame into which they were brought; and puts them in good hope of a better estate. For thus he shows, that the Lord cares for them, notwithstanding they be abject and vile in the eyes of men. As if he should say, Though now you are nothing, yet will I succor you, and by restoring you to your first estate, will cause you to come forth of this rottenness and abject condition of yours.

Some translate the word Methim, Men, which agrees not with the text, but must necessarily be translated dead, for it is an exposition of the other epithet worm, according to the Hebrew phrase. I agree with Saint Jerome who has so translated it, nor do I care much that the word is otherwise written here than elsewhere, in regard of the changing of the marks: for this might easily fall out by reason of the likeness which these marks have one with another. The thing should be weighed, for there is nothing more absurd, than to read men, instead of worms, unless they read it dead, or mortal. But God meant no doubt that this voice should be heard among the people who were now at last cast, to the end it might pierce even into their graves: for on the contrary he promises to be the redeemer of these which are dead.

Now the Prophet had not such respect to his own time, but that he meant his doctrine should extend itself to all ages of the world. As often then as we shall see the Church oppressed under cruel tyrants, let us call this sentence to mind, that albeit God's children be trodden under foot by the proud, that they be despised, and that they have not so much leisure as to take their breath, being persecuted and afflicted above measure: yet let us know that even such are in great account with God, so as they shall be able before long to lift up their heads. Let this be applied to every one of us in particular, that we may not be discouraged for the scoffs of the wicked, nor for the miseries and calamities which we endure, no nor for death itself. Do we resemble dead men, and is all hope of deliverance taken away? Yet will our Redeemer come at last, and will raise up his Church out of her very grave.

When the Prophet adds the holy one of Israel, he brings back the people as he has done before to the remembrance of that Covenant by which Israel was separated from other nations to be God's peculiar people: thus he encourages them, that their miserable condition should not too much deject nor cast them down, though they seemed as worms of the earth, and as dead men.

Verse 15. Behold, I will make you a roller, and a new threshing instrument having teeth: you shall thresh the mountains and bring them to powder, and shall make the hills as chaff.

He speaks still of the restoration of the Church, promising that she shall be so exalted above her enemies, that she shall bruise and grind them to powder. And this he expresses under a very fit similitude. For the Jews to whom he speaks were almost crushed in pieces: but now on the contrary he tells them that they being delivered shall crush their enemies, and so render them like for like. Now it was very needful that this consolation should be added, for had they not recovered new strength, it is likely enough they had been subject to the tyranny of their enemies forever: God meant to arm them then, that they might be able to repulse the outrages done to them: so as they were now become the executioners of God's vengeance as our Prophet shows.

But by these words it might seem he meant to inflame the Jews with a desire to revenge, Objection. which is directly contrary to the nature of God's spirit: to which vice we being too much inclined, the Lord often commands us to repress these desires of revenge; so far off is he from allowing them in us: or rather, does he not on the contrary exhort us to pray for our enemies? (Matthew 5:44). We ought much less then to rejoice in their miseries and calamities. Answer. I answer, that the Prophet shows here what shall come to pass; but he neither commands, nor counsels them to desire the ruin of their enemies. Objection. If any reply, that we must not only expect, but also desire that which the Lord has promised, seeing it turns to his glory, Answer. and our salvation: I confess indeed, that this consolation greatly assuages our sorrows, in that he promises to punish our enemies one day who have cruelly vexed us, in rendering them the same measure which they have measured. Yet this hinders not the law of love, which enjoins us rather to sorrow for the evils which they voluntarily pull down upon their own heads, and to bewail their condition, than to wish their overthrow. If we embrace this promise with such faith as is meet, that is, in casting down all the impatience of the flesh at her feet, then shall we first of all be disposed to patience; and in the next place we will with a moderate zeal wait for the accomplishment of God's judgments. We must therefore labor to quench all those inordinate passions of the flesh, and with a humble and meek spirit to wait for the fit time when this judgment shall be executed: not so much in regard of our own particular profits, as to see God's justice exalted, according as it deserves. David has written to this effect, (Psalm 58): The righteous shall rejoice when he sees the vengeance, he shall wash his feet in the blood of the wicked: not that they take pleasure in their miseries, but as it is said afterwards in that Psalm, Men shall say, Verily there is fruit for the righteous, doubtless there is a God that judges the earth. For God manifests his just judgments to the world, when the wicked are punished for their misdoings. The Jews (being cruel and blood-thirsty) snatch up these promises like savage and wild beasts, who ravenously devour the prey that is offered, and keep a howling if they do but apprehend the very scent of it. But the Lord would not have his children to forget that mildness which he above all things likes of: for we can make no claim to be the children of such a father, unless we be led with the spirit of meekness and gentleness. To be short, by the harrow with sharp teeth, he means nothing else but the fearful and terrible end of the wicked, whom the Lord will overthrow by the hands of the faithful, yet not so inflame their hearts with a desire of shedding blood, as to comfort and cheer up their spirits.

Verse 16. You will fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and you shall rejoice in the Lord, and shall glory in the holy one of Israel.

His meaning is to show that which he uttered in the former verse, but by another similitude. For he compares the Church to a fan, and the wicked to chaff, which the wind scatters to and fro. As if he should say, Though the wicked thresh and fan you now, yet they shall be chastised more severely, for they shall be crushed in pieces by their destruction, and scattered as straw. But yet note the difference; for the faithful are fanned in this world for their great good, because they suffer themselves to be brought under the obedience of God: but the other obstinately resisting and abiding no yoke, the Prophet teaches, that they shall be scattered as chaff, that is, carried away by the wind. Thus then, God had threshed the Jews with great strokes of the flail; he had smitten them down with laying them on; and scattered them with his fan: that so becoming clean and pure wheat, he might gather them into his garner; but appointed out the profane nations to be as stubble for the fire.

There is one thing more to be considered, to wit, that the victorious Church fans some unbelievers, to the end they might be purged, and find place in God's floor: and thus this prophecy was fulfilled, as often as any of the Gentiles were won to the faith by means of the godly, thereby bringing them under the dominion of Christ. Neither had the faithful ever any earthly power to rule over their enemies: or rather, contrariwise, they are always compelled to possess their souls in patience: but the Lord causes them under such heavy burdens to flourish like the palm trees, so as they escape safe from danger. And which more is, they have even in the midst of these straits trodden the enemies of the truth under their feet with invincible courage.

Moreover, it is to be noted, that the Scripture is accustomed often to attribute that to the Church, which pertains to none but God only. In regard then that God punishes the wicked for the favor he bears to his Church, it is said that he gives them to the faithful to tread under their feet, because the fruit of such a benefit belongs to them.

Besides, as often as we read these prophecies, we must lift up our minds to Christ's kingdom, that putting off all perverse affections, we may keep such a measure as is fitting, and never scatter before the time. For it ought to suffice us that our head will at last tread down all our enemies under our feet, and make them his very footstool, that we may participate with him in his victory. Where he adds, that the Jews should have cause to rejoice in the Lord: though he meant thereby to assuage their sorrows, yet therewith he also exhorts the faithful to modesty, that they should not break forth into fury, if it fell out that the Lord should thus subdue their enemies. For men are inclined to nothing more than to swell in pride, when things fall out as they would have them: they forget then that they are men, and as for God whom they ought to acknowledge the author of all benefits, him they utterly neglect. Thus then, that the Prophet might bridle this inordinate joy of the flesh, which often carries us beyond our bounds, he adds, in the Lord, because, as all our glory and gladness comes only from him, so it should be ascribed only to him. Lastly, he exhorts us to acknowledge God's benefits, that the higher he has advanced us, the more careful should we be to cut off all pride and presumption, that we may give ourselves to rejoicing in him, and to the setting forth of his praise and glory only.

Vers. 17. When the poor and needy seek water, and there is none (their tongue fails for thirst, I the Lord will hear them: I the God of Israel will not forsake them.)

He goes on with the argument begun from the beginning of the former chapter: for he sets out the miserable and poor estate into which the Jews should be brought being in Babylon, till God having compassion upon them, should at last assist and help them. Thus he advertises them to prepare themselves for the enduring of extreme poverty, when he tells them of thirst: for we know there is nothing more tedious to be borne, than the want of water when one is thirsty. This therefore was a very apt kind of speech to express the greatness of their calamity.

But the Prophet affirms that God will aid them, even at the very pinch: and thus we may see to whom this promise belongs, namely, to such as being in extremity, [reconstructed: pine away], and faint with thirst. Hence also we may note, that the Church does not always flow in abundance of outward things, but is sometimes brought to penury and want, that by such goads in her sides, she might be stirred up to call upon God; for we are wont to grow idle when things fall out as we would have them. It is good therefore to be exercised with hunger and thirst, that we may learn to seek the Lord with our whole hearts. In a word, it is very needful we should be pressed with poverty, that so we may the better taste the Lord's bounty.

Without question the Prophet meant by this circumstance to set forth the greatness of God's grace; as also he admonishes the people hereby, not to faint nor quail in the time of need and want. Now we are to observe what titles he gives them: for in calling them poor and needy, he speaks not to strangers, but of such as the Lord had chosen and adopted for his heritage. We ought not to wonder then if God now and then suffers us to languish under hunger and thirst, seeing he has exercised our forefathers no less severely.

When he says, the waters appear not: let us learn that the Lord for the trial of our faith and patience, takes away all means from us, that we might rest upon him alone. By the word I will hear, he signifies that God helps not all, but such as call upon him: are we so careless then as to despise this help? It is good reason we should be left destitute still, without feeling any succor, in regard we are unworthy of it.

Vers. 18. I will open rivers in the tops of the hills, and fountains in the midst of the valleys: I will make the wilderness as a pool of water, and the waste land as springs of water. 19. I will set in the wilderness the Cedar, the shittah tree, and the myrrh tree, and the pine tree; and I will set in the wilderness the fir tree, the elm and the box tree together.

The Prophet amplifies the former doctrine by another circumstance; to wit, that the Lord needs no natural, nor external remedies to succor his Church withal, but has secret and admirable means ready, by which he can supply the necessity thereof above all that man's reason can conceive or imagine. When we see no help, despair easily creeps upon us; we dare hope no longer than we see worldly means present before our eyes: if they fail us, then all hope in God is gone. But our Prophet tells us that this is the very hour in which we should gather greatest assurance; because the Lord has then most liberty to manifest his power, when men are brought to extremities, and seem utterly confounded. It is his property then to assist those that are his, against the expectation and thought of man, that thus we might not suffer ourselves to be transported here and there by any difficulties or idle discourses.

Now the better to confirm this, he promises to work miracles contrary to the order of nature: teaching us thereby not to speak or judge of these his doings according to human sense, neither to tie his power nor promises to secondary causes: for the Lord is strong enough of himself, and needs no help from others; he is not so bound to the ordinary course of nature, but he can change it as often as it pleases him. Now we know the things he here promises to do, are contrary to nature: as to make rivers spring forth in the tops of mountains; and fountains in the midst of the plain; and pools in the desert. But why does he promise these things? Lest the Jews might think the way to be stopped up against them, in regard of their returning home; because that great and spacious wilderness was between them and it, wherein travelers were wont to be parched with the heat of the sun, and left destitute of all necessaries. Thus then the Lord promises plenty of waters, and all other provision needed for their journey.

These things were accomplished when the Lord turned the captivity of Zion; but much more perfectly when he converted the whole world to him by the Gospel of our Lord Jesus Christ, from whom flowed waters in great abundance, which were shed abroad throughout the earth, to quench the thirst of poor forlorn sinners. Then there was such a change, as men could by no means conceive the reason of it in their understandings.

Vers. 20. Therefore let them see and know, and let them consider and understand together, that the hand of the Lord has done this, and the holy one of Israel has created it.

However God shows himself wonderful in all his works, yet when the matter concerns the restoring of his Church, it is then that he manifests his admirable power principally, so as he makes everyone astonished at it. We have seen heretofore, and it will be repeated again hereafter, that by bringing the people home from captivity, the Lord left such a testimony of his power therein, as shall be memorable to the world's end; and the Prophet in effect says as much here. Now because we are either dull or careless in considering the works of God, or heed them not as we should; therefore they easily slip out of our minds: and this is the cause why he repeats one thing so often. For we still stand musing rather upon things of nothing, than to take to heart the works of God: and if it fall out that they draw us to any admiration of them, yet it is but as a wonder that lasts for nine days, because our minds immediately run after other fancies, in which there is no fruit at all. The Prophet awakens us then once again, that he might chase away all sluggishness and sottishness of mind from us, that so all our senses might be brought to comprehend the power of God.

First of all then he wills them to see or behold, which gets a certain knowledge: then he adds consideration, which better confirms understanding, and more certainly. It is not certain whether the Prophet speaks to the Jews; that is to say, to those of the household of God, or to strangers: as I think, we may generally affirm, that when the Church should be restored, the power of God should then be perceived of all nations near and far off; so as all should be compelled to admire so rare and excellent a work. It is also certain that the Medes and Persians having gotten dominion over the Jews, were wonderfully abashed in hearing these testimonies of the Prophets, but chiefly when they saw the accomplishment and effect thereof performed before their eyes: for they might well know that men could never bring such things to pass; and yet they were not converted to God themselves for all that.

Vers. 21. Stand to your cause, says the Lord: bring forth your strong reasons, says the King of Jacob.

It was very needful that this should be added to the former doctrine: for while we converse with the wicked, they scorn our hope, and think us fools, and too simple and light of belief. You see with what scoffs our weak faith is assailed and shaken; Oh these fellows build castles in the air, and persuade themselves of the accomplishment of things impossible and unreasonable. For as much as the Jews then lay open to such taunts in their banishment, it was necessary they should be fortified by such admonitions. And that this sentence might get the greater weight touching the assurance of it, he sets all profane people at nought, commanding them to stand to their cause: as men are wont to do in judgments. But in calling him the King of Jacob, he bids defiance to all the idols, and shows that he will take his people's quarrel in hand, to the end they may know at length that he is the protector and defender of his own glory, in delivering such as are unjustly oppressed. And yet it was needful that the faithful should be fortified with an exceeding measure of faith: for in what case was the estate of the kingdom, while they were detained prisoners in a strange land, and in a manner overwhelmed with calamities? That is the cause why the Prophet called them dead men, and worm Jacob (verse 14). But their hearts were sustained by this promise, in which it was affirmed (Chapter 11:1) that their root was hidden in the earth, when the people was compared to a tree hewn down by the roots: only there should come forth a rod out of the dry stock of Jesse, etc. Thus by the eyes of faith, they beheld the kingdom that was hid: for it was impossible to see it by the outward senses, no, nor to comprehend it by the light of natural reason.

Vers. 22. Let them bring forth, and let them tell us what shall come: let them show the former things what they be, that we may consider them, and know the latter end of them: either declare us things for to come. 23. Show the things that are to come hereafter, that we may know you are gods: indeed, do good or evil, that we may declare it, and behold it together.

Now he directs his speech not only to the idolaters, but permits them also to bring in their idols: as if he should say; I know you think your idols very wise, yet they will be able to speak very little in the defense of so bad a cause. We see here that God takes to him the person of an advocate, and speaks in the name of all the people; for he will not be separated from his Church, but is careful, as you see, to furnish and fortify her against all the reproaches of the wicked, and against all their plots, whereby they endeavor to assail our faith. We must be of good courage then, seeing God is pleased to be the pleader of our cause, and stands between us and the idolaters; and as one armed with his own invincible truth, bids defiance to the idols themselves, being ready in person to refute their vanity.

Besides, he shows that his elect are sufficiently furnished with his word to get the victory; so as they need not be afraid to undertake the combat against all unbelievers whatever. And truly he that has profited in the heavenly doctrine as he ought, shall easily confound all the impostures of Satan, by a constant and victorious faith. I grant our faith begins at obedience, but the teachableness by which we submit all our senses to God's worship, goes so before the understanding, that from there our minds are illuminated with sound knowledge.

By this mark we may discern superstition from that true religion, which is directed by a rule that is neither doubtful nor deceivable. The idolaters vaunt themselves but too much in their errors, yet all their pride proceeds from folly, sottishness, and frenzy. For if they would consider of the heavenly doctrine, with calm and quiet minds, all this overweening by which they darken the light of truth, would forthwith fall to the ground. But the faithful have another respect, whose faith albeit it be founded upon humility, yet it is not carried away with a foolish or inconsiderate zeal, because it has the spirit of God for the conductor and leader thereof, that so she may never turn aside from the certain light of God's word. Therefore where the right rule of discerning things is absent, there can be nothing but superstitions, as Isaiah says. Now because things are not to be done rashly, therefore the faithful wills them to bring forth, and put them in their hearts: not that they meant to halt between two opinions, being before instructed of God, but because the superstitious could allege nothing for themselves, but that which was worthy to be laughed at of all. See here again then the difference between blockish [reconstructed: obstinacy], and true faith, which has her foundation upon God's word, so as she can never be moved.

But now let us see with what argument our Prophet defends the Majesty of God; for he so attributes to himself an infinite power and foreknowledge of all things, that none can take them to himself without manifest blasphemy. From where we gather, that these things are so proper to the Divinity, that he indeed rightly deserves to be called God, who knows and can do all things. Thus the Prophet reasons then, If the idols whom you adore be gods, they must be able to know and do all things: but they have no power to do any thing at all, neither in prosperity nor adversity: neither do they know that which is past, present, or to come: therefore they be no gods.

Question. But here arises a difficult question, for in profane histories there are many predictions which the idolaters received from their gods: for which cause it might seem that Apollo, Jupiter, and others, knew of things to come: and therefore they were gods. First I answer, Answer. that if we consider what the oracles were which these idols gave forth, we shall find there was either obscurity, or, great ambiguity in them all. As, that which was given to Pyrrhus, Your men overcome shall the Romans. And, to Croesus, after he has passed [reconstructed: Halys], [reconstructed: Croesus] shall overthrow many kingdoms. How the event will show that touching the first we must understand it thus, The Romans shall overcome your men. And for the second, After Croesus has passed Halys, he shall overthrow many kingdoms: not other men's, but his own. Thus Satan at that time vexed the minds of men by these entangled ambiguities, that he might always leave them hanging in suspense, that gave themselves to be directed by such impostures.

But besides this, that is to be noted which Paul says (2 Thessalonians 2:9), That the efficacy of error is given to Satan, that he might blind the unbelievers who delight in his delusions. When they ask counsel then of this father of lies, it is no marvel though they be [reconstructed: deceived] under a color of truth: but in the mean while, it is a just punishment of God upon them for their ingratitude.

We read that a lying spirit was let loose by means of the false Prophets, the better to blind Ahab, who pleased himself in such beguilings (1 Kings 22:21). It was good reason also that the profane nations who had forsaken the true God, should be entangled in the snares of error, and so drawn headlong into perdition. Thus then it is a fond dispute about which Saint Augustine labors so much; to wit, how the devils may be partakers of this prescience which the good angels have: for the cause thereof must not be sought out in nature. So in times past, when God gave the bridle to false Prophets, he by their fallacies avenged himself upon the peoples wickedness: not that such imposters had any great gift of knowledge, but being fitted for this purpose, they did according to the license given to them.

As touching God himself, albeit his foreknowledge be hid, and that it be a bottomless depth, yet is it manifest enough to those whom he has chosen: so as they may discern him from the troop of false gods. Not that he foretold all things by his Prophets, for men's curiosity in that behalf is insatiable: neither is it expedient they should know all things; but he has concealed nothing from them that is fit to be known, for by many excellent prophecies he has foreshown that he has a special care of his Church: as Amos says; Is there any secret thing which the Lord will not reveal to his servants the Prophets? (Amos 3:7).

The Jews have wickedly and unworthily abused this prerogative, in that they have set their fond predictions to sale among strange nations. But the truth of God has always so shined in the prophecies, that all men to whom God has given wisdom, may clearly perceive that the God of Israel was and is the only God. Verily it was no more possible for the idols to beguile the faithful which were instructed in the school of God, than at high noon to persuade one of a perfect sight, that black were white: so far was it off for them then to get any credit by their foreknowledge; and yet least of all by their power: neither of which it was any way lawful to ascribe to them, seeing it appeared by continual prophecies, that one God only ruled and governed all things, both adverse and prosperous. The Assyrian [reconstructed: thanked] his idols for his victories which he obtained: but God had long before instructed the Jews of that which should happen; indeed and had made it evident in all men's sight, that he armed this wretch to execute his own judgments. Read Chapter 10.

Now to do evil, is not taken here to commit any outrage, which is a thing far from the nature of God, but it signifies to correct and send adversities, which indeed ought to be attributed to God's providence, and neither to fortune nor idols. And this is often met withal in the Scriptures: as in Amos 3:6. Is there evil in the city, and the Lord has not done it? Jeremiah also accuses the people, in that they knew not that God was the author both of evil and good (Lamentations 3:38). The Lord then punishes the sins of the people by wars, plague, famine, poverty, sicknesses, and other the like evils, and will be known to be the efficient from whom all of them proceed. Now Isaiah alleges not all the examples and arguments, by which he was able to have distinguished the true God from idols; for that would have taken up much time: but he now contents himself to prove it briefly, and yet plainly: for he has not yet ended his argument.

Vers. 24. Behold, you are of no value, and your making is of nothing: man has chosen an abomination by them.

Now he scorns the idols, that he might confirm the faithful in the confidence and obedience of God, seeing by this comparison, that idolaters are miserably blinded and beguiled. The word making, ought here to be taken in the passive signification: as if he should say; It is a vain imagination or invention of nothing. But it seems he speaks improperly, Obiect. in calling the idols things of nothing: for are they not made of gold, silver, brass, Ans. wood, stone, or such like matter? The solution is easy, for Isaiah considered not the matter, but the quality; that is to say, the opinion of divinity which men gave to them. For the superstitious do not simply worship the wood, brass, or metal, but the majesty of God, which they fondly and blasphemously tie to the corruptible idol: so as in effect here is nothing but a vain imagination. To which purpose Paul says, that an idol is nothing (1 Corinthians 8:4). For what can that be, or what name shall be given to a work of vanity?

An abomination.] Others read it, The abomination; in the nominative, and understand it that such are abominable as erect and set up idols: but I think it is otherwise to be understood. I take the verb chosen, indefinitely, as the grammarians speak, and it is often so taken in the Scriptures. For when the Prophet speaks of the common people, and recounts some ordinary and usual thing, they express not the noun substantive. Thus I understand it then; Men cannot forge idols, but therewith they also forge an abomination. And surely this is a worthy text, teaching us both to abhor idols, and the boldness of those that set them up: for this cannot be done without offering great violence to the Lord himself. Many esteem it but a sport, but the Prophet not only thinks otherwise, but he calls it such an abomination, as God neither can nor will suffer unpunished.

The word To choose, points out as with the finger, from what fountain idolatry springs. For true religion should never be polluted with so many corruptions, if men had not presumed to make them idols of their own devising. From where we may note, that all devised and invented worships of God are here opposed to true piety.

Vers. 25. I have raised up from the north, and he shall come: from the east Sun shall he call upon my name, and shall come upon Princes, as upon clay, and as the potter treads mire underfoot.

Now he turns again to the argument which he touched before concerning God's prescience and power; and shows that the name of divinity appertains to him only, in whom these things are to be found. Touching his raising from the north, some expound it of Cyrus; others, of Christ: but I think the Prophet notes out two things here; so as by north, we are to understand the Chaldeans, and by the east, the Medes and Persians: as if he should say; There will come two changes worthy of memory, for I will raise up the Chaldeans, and exalt their kingdom: afterward, the Persians shall come, which shall be their Lords and Masters.

Now although these things were to fall out long time after, yet the Lord shows that they were already manifest in his sight; yes, that he ordained them in his secret counsel, to the end the event thereof might be a certain token of his divinity. Yet in the first member of the verse, he denounces judgment, to fear the Jews: in the second, he sets forth mercy, in testifying that the captivity and deliverance of the people was his work, that all might perceive that the prescience and power of God were things which did indeed belong to him.

The profane nations divide certain offices among their gods: Apollo, he foretells things to come: Jupiter, he puts them in execution: another, he dispatches a business contrary to that: but God's office is not only to foretell and signify things to come, but to dispose of things also according to his good pleasure. For in whatever thing it be that any divinity shines, it ought to be ascribed to God only, and not to any other. This is the cause why he appropriates to himself both prescience, and the execution of the same inseparably.

In that he says, he will raise up from the north, he prophesies (as I touched before) of the captivity to come: of which there was no fear at that time, because the Jews and Chaldeans were in league together: in the next place he prophesies of the restoration of the people, who had leave of Cyrus to return into their country. Now who would have imagined that things being in so good plight, (as then they were) that such a change had been possible, especially in regard the event was to fall out long time after, namely, about 200 years after the prophecies of Isaiah? And yet the Lord testifies that he is the author thereof; that so all might know that the Chaldeans came not by chance, but were raised up of God, who used them as his rods to correct the Jews withal.

The Medes and Persians also subdued not the Chaldeans by their own power, further forth than as they were led and directed by the same hand of the Lord. In this place therefore he sets forth the greatness of God's power, and that so plainly, that he proves Kings and Princes to be but dung and dirt in comparison of him.

And thus we may yet better perceive, that the Prophet not only respected those of his own time, but those also which should come after him: for they which then lived, could hardly discern what this meant; but their successors which saw it, and had experience of it, understood it much better. The end was, that all might know how there was but one God, before whose eyes all things are naked and manifest, and who governs all things according to his good pleasure. You may perceive then what an excellent text this is, in that it shows the perfection and certainty of God's oracles. For the Jews forged not these prophecies while they were prisoners in Babylon; but their fathers having heard and received them long time before, their successors at last acknowledged God's just judgment, of which they had been forewarned before: and in the second place, they also embraced the mercy offered, in that they saw God would in due time send them deliverance: who as he is the preserver of his Church, so they felt him faithful in his promises, by good trial and experience. From this place therefore we may safely conclude, that Isaiah spoke not by his own motion; but that God used his tongue as the organ of the Holy Ghost, who put these words into his mouth.

In that he says, he shall come; it signifies that whatever was foretold by God's commandment, should without all doubt come to pass. For he speaks of a thing to come, which sets out as in lively tables the prescience of God. Secondly, in adding that he is the author of these things, that is to be applied to his power. To call upon the name of God, signifies nothing else in this place, but to perform somewhat at God's commandment. It is true that Cyrus little thought he was employed in the service of the God of Israel, neither meant he to obey him: but the event showed that the Lord marched before him by his secret power and providence, to bring him to Babylon by continual and incredible victories.

In comparing him to a potter which treads his clay, it is added because every one thought the strength and power of the Chaldeans was so great, that none was able to vanquish them: for they seemed invincible then indeed. But even at that time when the Babylonians trusted in their wealth, despised their enemies, and proudly advanced themselves, the Prophet tells us that they, and infinite others besides, should be trodden under foot as the potter does his clay. In a word, his meaning is, that the prosperous estate of the Chaldeans could no way hinder the change that was to come; neither should they be able to prevent the Medes and Persians from enjoying their monarchy. And truly the issue did well verify and confirm the truth of this similitude, when Cyrus having vanquished so many nations, and got many godly victories, did in a little space of time conquer all the East.

Vers. 26. Who has declared from the beginning, that we may know? Or before time, that we may say, he is righteous? Surely there is none that shows, surely there is none that declares, surely there is none that hears your words.

The Lord having made proof of his divinity, returns again to show the difference between him and idols. For he asks whether the idolaters were able for the confirmation of their false worship to say the like for themselves: that is, to allege any example of such a prescience or power. Now because he might without controversy, rightly attribute these things to himself, in derision of them he answers for them; Surely we acknowledge, that he which is able to do such things, must needs be the true God.

Word for word it is, we will say he is just: but the word just has many significations: for it is taken sometimes for true and approved: in which sense it is said, Luke 7:35, that wisdom is justified of her children: that is to say, approved. We have seen testimonies enough then of God's divine majesty, which has put down all the vanities of idols, in regard that all things in heaven and earth are governed and ruled at the disposition of one only God; who in an instant is able to bring the mightiest monarchs to nothing.

Now the Lord speaks here in the plural number, we; to show that he defends not his own cause alone, but his people's also. I grant his own eternity is sufficient for him; but we being still infirm, it is needful for us to know certainly that he is the true God, that so our minds may not wander after creatures, but may rest wholly and only in him. Experimental knowledge therefore is added with the word, the better to sustain our weak faith, if it be yet ready to waver. In the next member he says, that the idols are all mute, and leave those that follow and serve them in suspense. While God on the contrary, makes the candle of his word to burn so clearly, that it is able to give light to his elect people, and to give them both what to speak and think.

Vers. 27. I am the first that says to Zion; Behold, behold them: and I will give Jerusalem one that shall bring good tidings.

Now God expresses that more clearly, which he had told the Jews touching the things to come, that he might fortify them in the faith: for it should little avail them barely to know what was to ensue, unless the Prophets had also showed them the end and use of it. The Lord testifies then, that his predictions tend to the edification of his Church: and it was great reason this should be added to the former doctrine, that the people might know these examples were propounded not only to set forth God's power, but also that the faithful for their parts might feel the fruit of it. For thus we ought to apply all the examples of the prescience and power of God to our own use; that so we may be assured of the care he has over us, and that he turns all things to our salvation.

Zion is commanded then to acknowledge the true and only God. First in respect that he had justly inflicted this punishment upon his people for their offenses: secondly, being redeemed out of this captivity, they might especially take knowledge of his mercy and goodness.

Behold.] We have to consider of mount Zion here, as of a place not inhabited; and of Jerusalem, as a city laid waste: for which cause Jeremiah brings her in speaking as widows and desolate women are wont to do; Behold, O Lord, how I am troubled (Lamentations 1:20). The Lord here sets her out as a widow left alone. Afterwards, Isaiah will incite her to rejoice, as she who having been barren before, should now be made fruitful by the Lord, and should have many children. In this sense the Lord now shows that he will comfort Jerusalem, even at that time wherein she shall seem nothing else but a woeful spectacle of horrible ruins. Now the message is, that a widow and one that was forsaken before, should bring forth many children: or, that those who were scattered and dispersed by banishment a far off, should come towards Jerusalem in great troops.

This waste therefore must be opposed to the restoration performed by Cyrus, where it is said, Behold, they come. And by the word first, is understood, not only the eternity of God, but also the antiquity of the prophecy. Afterwards, Isaiah adds how God teaches the faithful touching things to come; to wit, by the labors and ministry of his Prophets.

Saint Jerome has translated the word Meuasher, Evangelist; but it properly signifies a messenger. And yet there is no great difference in the sense, for his purpose is to speak of the Prophets which should bring the joyful and desirable tidings of this deliverance; which God by Moses had also promised long before; to wit, that he would raise up faithful ministers from time to time, which should far excel all soothsayers, magicians, and prognosticators. For this cause also he gave the Church this goodly title (Isaiah 40:9), saying, that she brought good tidings, because the word of God should sound forth in her.

Now this serves much for the praise and commendation of preaching. For the Lord comes not down from heaven to teach us, but uses the ministry of his servants, and shows that he speaks by their mouth; which is so admirable a benefit, as should cause us to embrace it with both our hands. He promised under the law (as I was saying) that he would raise up a Prophet in the midst of his people (Deuteronomy 18:15). Now he confirms that promise, in saying, that messengers shall not be wanting to comfort them in their sorrows and extreme distresses. Hence we may also conclude, that there is no form of a Church where prophecies cease: that is to say, when there is none to bring us good tidings of comfort in our miseries out of God's word.

Vers. 28. But when I beheld, there was none; and when I inquired of them, there was no counselor; and when I demanded of them, they answered not a word.

The Lord having spoken of himself, turns again to the idols: for in these chapters you shall meet with these antitheses every where; by which he opposes himself against idols. As if he should say; I do these things whereof I have spoken; but the idols can do none of them, because they are void of counsel, wisdom, and understanding. They can neither answer them that ask things of them, nor mitigate their griefs. Now in this comparison, he shows that he can easily prove himself to be God. First, by the doctrine of the Prophet: secondly, by his works: which are not to be found among idols. Therefore it follows that they are no Gods, and that we must rest ourselves wholly upon him that is the true God.

Besides, men's eyes are so dazzled with carelessness, because they neither ask, mark, nor consider any thing: they bewitch their own hearts then by beholding idols, and wittingly deceive themselves; for doubtless they should quickly perceive the vanity that is in them, if they did warily observe all circumstances. From which it is evident, that idolaters shall never be able to excuse themselves by pretext of ignorance, because they loved rather to be blinded, and to err in darkness, than to see the light, and embrace the truth.

Vers. 29. Behold, they are all vanity; their work is of nothing: their images are wind and confusion.

Having condemned the idols, now he says as much of those that honor them. As it is in Psalm 115: They that make them are like to them; and so are all they that put their trust in them. He shows then that the whole rabble of the superstitious sort are full of vanity, and have neither wit nor discretion. I grant it is hard to persuade them to it; for pride which possesses them, so puffs them up, that they think themselves the only wise men of the world; and those that follow not their train, the only fools and blockheads that are, in comparison of them. How proudly do the Papists and their subtle doctors deride and scorn us? With what fury have the Romans contemned the Jews in times past? What then? Let us not care for such a pride, seeing God condemns them all here of vanity.

Their work is of nothing.] He calls works, both the images which the superstitious forge to themselves, as also all the new found service, wherein there is neither end nor measure; when some one will be the master and author of his own religion. These works he calls things of nothing.

In the next place he proves it more plainly, in calling them wind, and Chaos: that is to say, confusion: for so I expound the word Tohu, it being so taken in Genesis 1:2, where Moses shows that the earth was at the first without form, and a confused lump. This place ought diligently to be observed against idolaters; for they think images were ordained to preserve and uphold religion, and that men's minds are stirred up to devotion by the sight of them; as if God were there present: they call them laymen's books, fit for such as are not capable of the doctrine of the Scriptures. But the Holy Spirit here pronounces, that they are formless and confused things, because they trouble and detain men's minds in superstition; indeed, in such sort, that all their light of wisdom and knowledge, is choked and quenched by performing service to them. To conclude, he teaches that all images and the honor done to them; and not so only, but those that make and follow them, are nothing but mere vanity, and that we may boldly so judge of them.