Chapter 43
Vers. 1. But now thus says the Lord that created you, O Jacob: and he that formed you, O Israel, Fear not: for I have redeemed you: I have called you by name, you are mine.
We cannot well tell whether this verse depends upon the former, or is separated from it. For the Prophets (whose writings are left to us) distinguished not their Sermons into certain Chapters, so as we should be able to define of every day's Sermon. Yet it seems to me this doctrine is joined to the former, so as having showed himself very angry against the Jews even to threaten their destruction, he meant now to sweeten this sharpness. For the Lord has evermore respect to the faithful: neither is impiety at any time so overspread, but he reserves a small remnant which he keeps from falling into such extremities, because he cares for their safety, and therefore the letter Vau should be resolved into an adversative particle thus, Yet, will the Lord leave some consolation to the faithful which shall succeed. This place therefore is to be well observed, for although the whole world should conspire to root us out, and that God's wrath should burn on every side about us, and that we were brought to death's door, yet if there do but two or three of the faithful remain, we ought not to despair, seeing the Lord speaks thus to them, Fear not.
The word now, which the Prophet here uses has great weight, for it signifies that the calamity is present, or very near at hand. In a word, that it is the time wherein all things shall seem desperate and forlorn; yet even then, God will neither cease to comfort his elect, nor sweetly to assuage their sorrows, that so in the greatest of their extremities they may have a firm and an invincible faith. Hereunto appertain these titles of creator and former, without which these prophecies would have been utterly ineffectual. Now we may gather from other places, that the Lord speaks not here of that general creation which is common to us with other men, when we are born dead in trespasses and sins, but of our regeneration into the hope of eternal life, in which respect we are also called new creatures: and in this sense Saint Paul says, that we are God's workmanship (Ephesians 2:10), as we have sufficiently showed heretofore. In this sense he also calls himself the former: as if he should say, I have not formed my Church, in which my glory clearly shines, to bring so excellent a work to nothing. From this we may observe, that the Church has nothing in herself of which she can boast, but of God's grace, to which all these gifts with which she is adorned, ought to be attributed.
That which is added, for I have redeemed you, may be as well referred to the time to come, as to that which was past: for the first deliverance out of Egypt gave them hope of that which was to come: but although he speaks of the future deliverance from Babylon's captivity, yet the verb which is put in the time past suits well, in respect the Lord has in his secret counsel already redeemed us, before the effect thereof extends itself to us. Meaning therefore to testify what he had decreed in himself, to wit, to deliver his Church which seemed as good as forlorn, he fittingly uses the time past, saying, I have redeemed you.
To call by name, signifies to receive one into a near bond of familiarity, as when God adopts us for his children. What is the reason of this speech? Surely the reprobates are so rejected of him that it seems he forgets their names, in which respect the Scripture says, that he knows them not (Matthew 7:23). Now by this opposition we see more clearly what it is to be called of God: to wit, when he leaves others to honor us with a special favor, in putting us into his family, whereas we were strangers from him before: secondly, when he receives us into his charge and protection to order and guide us and all our actions.
To the same purpose he adds, You are mine. To give the faithful to understand, that he will ever have a Church among his elect, because he will not be deprived of his right of possession. To be short, he shows that it is his peculiar and precious inheritance, which he will at no hand endure to be dispossessed of.
Vers. 2. When you pass through the waters I will be with you, and through the floods, that they do not overflow you. When you walk through the very fire you shall not be burned, neither shall the flame kindle upon you.
This is a prevention, whereby the Prophet shows that the faithful ought not to faint under their afflictions, seeing God is at hand to succor them. Thus he speaks more plainly than he did in the former verse: for in teaching that the Church shall not be free from miseries and calamities, but must wrestle with them without ceasing, he thereby encourages her to patience and magnanimity. As if he should say; The Lord has not redeemed you that you should enjoy your pleasures, and should give yourself to ease and idleness, but to the end you should prepare yourself to endure all sorts of evils.
By fire and water, he means the infinite variety of troubles, to which we are subject in this present life: for we have not to encounter with one calamity only, but with many, and those of diverse natures: so as we must make account to go through fire and water. As the Apostle James also (Chapter 1:2) exhorts the faithful to count it exceeding joy, when they fall into diverse temptations. For certainly our faith has need of many trials, in regard that often times, he which for once has gone away conqueror, may faint and be overcome the second time. God exercises us therefore with many afflictions, but in the end we shall escape: the waves shall beat upon us, but they shall not swallow us up; the fire shall burn us, but it shall not consume us. We shall have a sense and feeling, I grant, of the misery as well as others, but God will sustain us by his grace, and fortify us with the spirit of patience, that our hearts fail us not, till putting forth his hand to us, he has drawn us up to himself.
Vers. 3. For I am the Lord your God, the holy one of Israel your Savior: I gave Egypt for your ransom, Ethiopia and Seba for you.
He confirms the former sentence by the experiences of the time past. For if the Lord had in former time succored his people, it was good reason they should stay assuredly upon his favor (for the time to come). We must ever keep that in mind which is contained in the first verse; Fear not, for I have redeemed you: for these things should be joined together, because they tend all to one end. For if the Lord be our God, then by consequence he is with us (verse 2), and we shall prove by experience that he is our Savior. But if we will find him such a one to us, it is necessarily required, that we prove ourselves to be a part of Israel; not in name only, but to show some infallible marks thereof in the whole course of our life. Thus you see the foundation of our confidence is in this, that the Lord is our God. From where it follows, that those who acknowledge him not for their father, neither will rest upon his good pleasure, must needs have trembling consciences for ever. The wicked rejoice and lift up their crests against God, but their security and joy is nothing else but a giddiness, and frenzy of spirit; by reason of which, they hasten their own perdition the sooner. But the faithful are here assured, that he who has chosen them, will always continue their God and Savior: for which cause he has separated them from the rest of the world, to be his heritage.
In this sense he calls himself the holy one of Israel, because among all mankind, which is naturally estranged from him, he chose his people Israel to be his peculiar flock. Now however the outward separation be to little purpose, unless the elect also be sanctified by the power of the Holy Ghost; yet although Israel was polluted as well as other nations, God nonetheless pronounces that his covenant shall never be broken with them, in regard he will remain always like himself. Moreover, it is evident enough that the word holy, is taken for him that sanctifies. Will we be assured then of God's love? Let us ever set before us the pledge of our adoption, which will be to us as a sure rock on which to settle our hearts: this grace therefore let us beg of God with all the powers of our soul.
I gave Egypt for your ransom.] I do not mean to expound these repetitions which the Prophet so often uses, which also are frequent in his language: for he puts, To give the ransom; and, to give in your stead, in one and the same sense. We have told you already that the Prophet confirms the faithful, by setting these former precedents of God's grace before them. As if he should say; You have proved long since, that the Lord has had care of your salvation; for how was it possible for Sennacherib to bring his forces against the Ethiopians, and other nations, but that God had a purpose to spare you, and to turn the violence of your enemies against your neighbors? Seeing then that hitherto he has employed himself so much in your service (as it were) you have no reason to doubt of his favor for the time to come. If therefore at any time it so fall out, that our necessities shall cause us to call God's providence or his promises into question, let us remember what mercies he has bestowed upon us in times past: for he may justly condemn us of exceeding unthankfulness, if having received so many favors from him, we yet stand in doubt of his good will towards us for hereafter.
But some may ask why he calls Egypt and Ethiopia the Church's ransom, seeing profane nations are unworthy of such an honor, as to be the redeemers of God's children? I answer, the Prophet borrowed this phrase of speech from men's usual manner of speaking: as if he should say; The Egyptians, Ethiopians, and Sabeans were put in your stead: I constrained them to sustain the harms which hung over your head, even as if there had been an interchange made between you: for to save you, I destroyed them, and in your stead, put them into the hands of your enemies. We must resort to the history for the better understanding of this: for when Sennacherib came with violence against Judah, God arrested him by the way, and sent him to fight with others; so as he was constrained to turn back his forces. And thus the Egyptians and the Ethiopians were destroyed, while God's people were spared (2 Kings 19:9).
From this we may easily gather, that the same providence and infinite goodness of God, is as far extended to us at this day, as it was towards the Jews, unless we be more than blockish. Is it not he, do you think, that makes tyrants (who would eat us up at a morsel, and with one consent are all of them ready in their fury to swallow us up alive) to devour one another, and to turn their rage which was kindled against us, upon others? Do we not see by experience, that to preserve us, he puts others in our rooms, and so they become our ransom? When we therefore are thus favored of God, that the wicked lets us alone in quiet, while they are assaulting one another, (for it is not of any good will they bear us that we are freed from their fury,) let us then lift up our eyes to heaven, and with all thankfulness acknowledge that God puts others in our places by a miracle, to the end he might spare us: for we are as sheep appointed to be slain; naked swords are glistening on every side over us; and if he either plucked them not out of their hands, or turned the points and edges of them towards others, we should feel the smart which they do.
From this we may draw a general doctrine; to wit, that God has such a respect to the faithful, that he esteems them above all the world besides. Be it then that the world does cast us off, yet let us rejoice in this, that the Lord does highly esteem of us: first, in that he prefers us above all his creatures: secondly, in delivering us so wonderfully out of dangers: indeed, and in that he preserves us in the midst of a thousand deaths. If all things were in quiet among us, and that we saw no troubles at all, this favor of God could not be so well discerned of us. But when it seems we are compassed in so on every side, that all hope of escaping is taken from us, and that then on a sudden the enemy is forced to recoil back, and is turned from us another way, we shall have good experience of that which the Prophet here says, and shall acknowledge God's inestimable favor towards us.
Vers. 4. Because you were precious in my sight, and you were honorable, and I loved you, therefore will I give man for you, and people for your sake.
Some expound: You were honorable, because I advanced you to honor: but I think God yields a reason here, why he delivered Egypt and Ethiopia into the enemies hands, in the stead of his people: to wit, because they were his beloved, and that he held them dear and precious in his sight. And thus this particle should be expounded in this sort: Because I loved you, I gave man for you. Now in these words he shuts out all merit, to the end the Jews might challenge nothing upon desert. Even so, the very cause of our salvation, and of all the blessings with which we are adorned, is only from God's free love. From there also flows all our dignity and honorableness: for if he should esteem us according to our virtues, he might soon shake us off. Let us therefore renounce all opinion of merit which is not to be found in us, that so we may wholly attribute all to God's free grace, who shows us no mean or common favor, when he vouchsafes to entitle us precious. In which respect he also calls us his firstborn (Exodus 4:22), and friends (John 15:15).
In that he says he gave man for them, it is nothing else but an explication of the former sentence, taking man for men: as if he should say, there is not a man whom the Lord will not destroy for your safety: for he makes more reckoning of the soul of one faithful man, than of all the world besides. And yet he herewith admonishes the Church that she is here redeemed at their cost, who by nature and birth differ nothing at all from her.
Vers. 5. Fear not, for I am with you: I will bring your seed from the East, and gather you from the West.
We must not think there is any superfluity in that the Prophet so often repeats this exhortation. All of us know, and have sufficient experience how inclined our nature is to distrust. Now it is hard for us to think or imagine into what wonderful straits and distresses the Church of the Jews was then brought. As soon as we begin once but to call God's promises into question, our minds are distracted with many passions, we stand amazed at the greatness and diversity of the dangers, we are daily assaulted with vexations of spirit; at last we grow dull, and cannot be brought to taste how gracious our God is. Our minds therefore being thus possessed with [reconstructed: despite], have we not need that this voice should again and again ring in our ears, I am with you, fear not? that so this fear may either be wholly rooted up out of our hearts, or at least so corrected by little and little, that we may not be overcome of it: for I can tell you, if it take never so little rooting there, it is not so easily uprooted. Hence we observe, that we ought to place our hope in nothing but in God's being present with us: for if he be absent, we must needs tremble for fear or wax dull and dead-hearted, or stagger to and fro like a drunken man. And yet the Lord would not have us be so void of fear, as that we should thereby grow careless or idle; but when we hear that he is near, and that he will assist us, faith must then overcome all difficulties in the midst of imminent dangers.
I will bring your seed from the East.] This place is drawn (as we know) out of Deuteronomy 30:3-4. For the Prophets are the expositors of Moses, and do gather their doctrine out of his writings, as we have showed you from the beginning. Thus the Prophet applies this place of Moses then to the circumstance of the time present, to which in this Sermon he has a special respect. Moses had thus foretold, The Lord your God shall cause your captives to return [2 pages missing] and commands the vanquished to hold their peace. Yet in that he bids them hear, it is to show that the only thing that keeps men from the knowledge of the truth is, that their minds being forestalled with error, they scorn to give ear to God. For this contempt hinders them from coming to repentance, but rather stand proudly to defend the invention of their own brain. But the Lord was ready to have taught them if they had had but a patient ear. For where could they have found a better Master? But their pride and rebellion blinds them so, as they cannot see the truth, and shuts up their ear from hearkening to the voice of God. Are they not justly left without excuse then, seeing they obstinately reject him, and will not lend their ear to his doctrine, who offers himself in such mild sort to instruct them? For if they were in any measure teachable, Isaiah well affirms that they should be constrained to subscribe to their own condemnation: for in truth, all such as show themselves teachable shall easily understand that the truth of God is grounded upon infallible arguments, and not upon uncertain opinions which have their foundation in the air.
Vers. 10. You are my witnesses, says the Lord, and my servant, whom I have chosen: therefore you shall know and believe me, and you shall understand that I am: before me there was no God, neither shall there be after me.
The Lord having provoked the Gentiles to disputation, and having showed that all that which they esteemed touching the excellence of their idols, was mere vanity and lies: now he leaves their assembly, and brings forth his witnesses, that men may know, that his case is not like that of the false gods. He rightly boasts then that the true witnesses take his part: for the Jews had been taught by revelations from heaven so far forth as sufficed to give them undoubted assurance of their salvation. And yet he privately taxes their ingratitude, if so be they did not publicly and sincerely protest that they had learned all things requisite for the defense of God's glory: and thus indeed he also summons them to vow never to forget nor conceal the truth of these prophecies, by means of which they might be able to show the certainty of the true religion: for it had been treachery in them to have defrauded so good a cause of any defense which they were able to bring to it.
By the name servant, some understand Isaiah: but I would rather understand it of all the Prophets, because there is here a change of the number. This name then is given particularly to the Prophets whom the Lord chose to maintain his truth: and yet I doubt not but in using the singular number he had a special and chief respect to Christ, who is the end and accomplishment of all the prophecies: and it is also very sure that he is the special witness that shall convince the whole world. But yet we must have regard to the Prophets' intention, which is, to call the Jews indeed to be the Lord's witnesses? and to accuse them of ingratitude if they did not frankly profess what they had heard and seen. For having had so many good lessons taught them from time to time, they could not without gross disloyalty either doubt or call into question the power and goodness of God. Thus then he shows that the Church is picked out to bear witness to the truth of God: in which sense Saint Paul calls her the pillar and ground of truth (1 Timothy 3:15). It is her office then to publish and maintain it, so as it may be received by the posterity from age to age. Not that the Lord stands in need of such an aid, but because it is his good pleasure neither to approve nor establish the same among men by any other means.
Isaiah therefore under this one word comprehends all the servants of God, who stand bound to defend their Master's quarrel, but chiefly the ministers, who ought to be as the standard-bearers, and by their example to show the way to others. It is therefore specially spoken to them here, though in general he is to be held no faithful servant of God, who so smothers the knowledge of the truth within him that he dares not avouch it before men.
Therefore you shall know.] That the Lord might not seem to procure to himself witnesses of things unknown, he adds, you shall know, you shall believe, you shall understand: thus showing by the order of the words, that faith precedes, or goes before confession. If this confession then have no deeper foundation than in the tip of the tongue, and is not laid in the heart, it shall be held but vain and frivolous, for the Lord neither allows nor approves of it. And yet there is some difficulty in the order of the words, to know, to believe, and to understand: for faith is not always joined with knowledge: for a man will not say that such believe because they know; faith is often absent, where knowledge is present. Besides, it is doubtful in what sense understanding, which is here added after belief, is to be taken, as if it should differ from knowledge. But our Prophet in this place shows that there is a certain preparation to faith, by which God first gives authority to his word as often as he sees a necessary use of that means. I grant, that faith begins at humility, which captives all our reason under God's instruction: but because we embrace not the doctrine that is offered with such an assurance as we ought, therefore God confirms it to us by various testimonies, and by our own experience, the better to settle us firmly in this faith. In this sense the Evangelist Saint John shows, that himself and Saint Peter believed the Scriptures after they had seen the signs of Christ's resurrection in the Sepulchre (John 20:8). In another place also he says, that the disciples believed in Christ, when that was accomplished which he had spoken with his mouth (John 2:22).
The sum then is, that the Jews shall feel by the effects that they worshipped the true God, after their faith shall be confirmed by visible signs. In the meantime, he discerns true faith from that wavering infidelity, which carries inconstant men here and there: for God gives knowledge and judgment always to his elect, whereby they shall be able to distinguish truth from lies. After this, follows faith and steadfast confidence, which causes them without doubting to receive whatever the Lord has revealed to them: and then faith kindles a greater light in the understanding, and as we profit by degrees, so knowledge grows in us, and shines more clearly. But this is not effected in us by our own reason, but by the power of the Holy Spirit; for it is his office to enlighten us.
That I am.] His meaning is, that it is needful to know what a one God is, if we would rightly believe: and that it is he only, and none other that we worship, lest our minds should wander and err in receiving whatever men should approve, or thrust upon us. That is not properly termed faith, which forges ought according to men's fancies, or that lightly credits whatever is set before her: neither is that faith which by and by cleaves to whatever is set before her, or wavers in uncertainty: but true faith is grounded in such assurance, that in giving herself to the service of the only true God, she boldly contemns all false gods, and delivers men's understandings from all fear of error.
By this we may know what to judge of the implicit faith of the Papists: for they account them believers, who are senseless and ignorant of that they believe, and are not able to utter one word touching the knowledge of God, (for alas they know not what he is) in regard they openly protest that they believe as their mother the holy Church believes. But the Lord contents not himself with such absurdities, but joins faith with understanding, to teach us that the one cannot be separated from the other.
Moreover, it is no faith, unless we believe in one God the Father of our Lord Jesus Christ, who spoke by the Prophets and Apostles. Have we not this God? Then is our faith but a fancy. Which that he may the better confirm touching that he said before, I am the only God; he adds in the second place, that there is no other before him. The words Lo-notzar, may indeed in another sense be taken for a creature, or work of God; for they signify, There is none. But because it seems that this is constrained, I willingly agree to the usual exposition, that There is no God formed before. In which there is a kind of irony: as if the Prophet should have said; There is no other God but he, unless he be forged by mortal men. I think then you will not compare them with the eternal God.
He adds, that there shall be none after; because himself holds always the entire and perfect sovereignty, and is not changed by age or corruption. The sum is, that we cannot say we have faith indeed, till we come to rest the same wholly in him: for those which acknowledge a kind of divinity, and yet are ignorant what it is, are always pursued with a trembling conscience, and are wrapped in wonderful snares. Let us therefore stay ourselves upon that God which cannot endure any companion with him; or that the least portion of his majesty should be impaired; because He only is.
Vers. 11. I, even I am the Lord, and besides me there is no Savior.
The Lord triumphs here as having gotten the victory. In the former verses he has sufficiently instructed us touching the means whereby to come to his knowledge; and has shown that there is no other God but him. Now to confirm this doctrine he breaks out into this exclamation; It is I, even I, that am the Lord, and there is none besides me. And thus we may see how dangerous a thing it is to forge a god according to our fantasy: for we have no sooner effected it, but behold, an idol in place of God. Let not us therefore, accept of anything but that which proceeds from him, lest we run out in this behalf. Has he manifested himself to us? It is good reason we should daily profit, grow, and be more and more confirmed in his knowledge. And this is the use we should make of this repetition, I, I am the Lord.
Yet I would not have you think he speaks here of his eternal essence only; but let us know that his power and goodness, which he fully manifests by causing us to feel the same, are here comprehended. And that is the reason why the epithet of the only Savior is added; which is a mark whereby to separate him from all his creatures. For the world deceives itself in attributing to God a naked and bare title, and in the meantime transports his dignity over to the creatures. In the Papacy I grant there is mention made of God, but they strip him of his honor; when one part thereof is given to Peter and Paul, and another to William and George: that is to say, when his offices are divided into so many parts, that they leave nothing to him but the bare title of God. They brag that they worship but one God: I know well; but when we come to speak of his offices, they forge as many gods as there are creatures, and to them they distribute his authority and power. But the Lord will have these things to remain wholly and solely to him; neither can they be attributed to any other without committing horrible sacrilege: for it is he only that bestows all good things upon men, and he only defends and preserves them.
The latter member of the verse then, expresses that knowledge which proceeds from experience, that so we might seek salvation in none but in him, who is the author of it. From this we gather, that the principal part of God's service consists in faith; which is, when he is acknowledged to be the fountain of life, when he is adorned with the title of Savior; as also when these things which he affirms to be proper to him only, and to dwell in him, be not transported over to others.
Vers. 12. I have declared, and I have saved; and I have shown when there was no strange god among you: therefore you are my witnesses, says the Lord, that I am God.
This verse is as it were a rehearsal of the former; for the Lord tells them again that he has foretold things to come, and has brought them to pass accordingly, thus; To declare, is, or may be referred to his foreknowledge: and, To save; to his power and goodness. In a word, his meaning is, that he is the only God who knows and accomplishes all things. Now however this was spoken to the Jews, yet we are to know that it also pertains to us: for all the prophecies which remain on record, ought to be so many lessons to teach us the wisdom and power of God, that so we may wholly rest upon him. Now, that we should abolish all superstitions, and suffer him to sit as our only Doctor in his heavenly chair; he tells us again, that he has shown his power, and manifested the signs of his favor, without any man's help: from which it follows, that those are too ungrateful and perverse, which will not content themselves with him alone.
[reconstructed: When] there was no strange God among you (says he) to worship, even then did I openly discover my power in the sight of the whole world. How dare you then attribute that to idols, which belongs to me only? And yet the Prophet does not so much in this place commend the antiquity of the people's religion, as he labors to reject all false succors. As if he should say; Seeing you have known none but the true God, whose miracles have been so wonderful and apparent, you ought to be resolved, that there is no help but in him. Furthermore also the Prophet shows, that our infidelity hinders God from showing his power in the midst of us: let us therefore abandon all errors, and all false opinions of God, if we will have experience of his power; for if we turn aside after idolatries and superstitions, are we not well worthy to feel the want of his power and goodness?
In conclusion, he calls them witnesses, as accusing them of perverse and cursed ingratitude, if they dissemble that goodness of his, which was so publicly manifested: for the more God shall have declared his power by many visible testimonies, the more are we bound to publish and make known the same to others.
Vers. 13. Yea, before the day was, I am; and there is none that can deliver out of my hand: and I will do it, and who shall let?
He speaks now of God's eternity; but we must still keep in mind the Prophet's drift. For he which had a beginning, is not of himself, neither can he hold under his dominion, nor govern the things which he created not. When the Lord therefore calls himself the eternal, it is to show that the world was made by his hand, and that this goodly order of nature fell not out by chance, but took the original from his admirable wisdom and power (Genesis 1:1).
And therefore he adds in the next place, that none can deliver out of his hand: which yet shows us more plainly, that by his eternity we may prove his sovereign and infinite power. For were he not eternal, he could neither retain all things in his hands, neither could he defend his people, nor serve his turn of the creatures according to his own will. But because he is without beginning, it necessarily follows, that all things be subject to his disposition. To this appertains that which is added, that nothing can hinder him from doing that which he has once determined. All which, served to teach the Jews, that they should not stand amazed nor be discouraged, in regard of the force, fury, and multitude of their enemies.
Vers. 14. Thus says the Lord your redeemer, the holy one of Israel; For your sake I have sent to Babel, and brought it down: they are all fugitives; and the Chaldeans cry in the ships.
The Prophet says that Cyrus shall be as a hired soldier, which shall bestow his labor in the Lord's service, for the redemption of his people. I grant he names not Cyrus, but he speaks of the host which marched under his conduct, to subdue the Babylonians. We know this was brought about by Cyrus and Darius: but all of them were God's executioners, who had foretold these things long before. He directs not his speech only to those that saw the accomplishment of all these things, but also to all those whom the Lord meant to sustain with this hope of deliverance, which they could never have dreamed of by any human reason. For he speaks to the captives, who being oppressed under the cruel servitude of the Chaldeans, were left destitute of all means of comfort: in which respect these promises might seem most fabulous, because in man's judgment there was no hope that ever they should get out of this prison.
But we must give this honor to God's word, even to believe that which otherwise is incredible, to the end we may hope above hope: for such is the power of faith, that she stands not gazing upon things external, but fixes her eyes in the heavens, and pierces through even to the very throne of God.
Now there is great force in that which is added, for your sake. For seeing pride, and an insatiable covetous desire to rule, pricked Cyrus forward to this action; and that there were many occasions for which this war was raised, a man would not have thought that the whole world should thus have been shaken in the overthrow of this monarchy, and that the poor Jews, the most miserable of all people under heaven, should by this means have had a way made to return home into their own country. But God protests, that he will give the Persians victory, so as they shall easily conquer all the East, because he favors his Church.
For this cause he shows in the first place, that it is he which is their redeemer, and the holy one, the better to persuade them that he held those whom he had chosen to be his peculiar people dear and precious to him. Notwithstanding, Objection: this seems contrary to that which we have seen before in the 33rd Chapter, Woe to you that rob, when you were not robbed: the Lord meant by this that he would avenge himself upon the cruelty of the Babylonians, and render them that measure which they had meted out to others: now he shows that the Persians took arms by his commandment, that by means thereof he might work his people's deliverance. Answer: But these things may be easily reconciled, to wit, that the Lord had respect to his people even then while he scourged the Chaldeans: for as his providence extends itself over the whole world in general, so has he a special care of his Church: and as he dearly loves his saints, so he turns all things to their salvation. It is not without cause then that he says he sent them to perform this work by his free grace, because he meant thereby to procure the salvation of his Church. In the same sense he adds, that at his commandment he brought them down: for albeit the Medes and Persians had another end, yet their journey was governed by a heavenly instinct. And thus God meant to show what love he bore to his chosen people beforehand, lest they should have fainted in their extreme anguish and afflictions. This promise therefore was of great use, in respect the poor captives might from here greatly comfort themselves that they were beloved of God, although all the world besides condemned, hated, and rejected them as the offscouring of all things, seeing they saw that God in the end was minded to succor them, and for their sakes to destroy the monarchy of the Babylonians.
Where he says, they shall flee, it is to show that God shall so prosper the affairs of Cyrus, that the Chaldeans shall be astonished at his arrival, and shall throw down their arms to take to their heels: for it often falls out, even to some mighty prince, well appointed with all furniture to enterprise war, in which notwithstanding the issue shall be woeful. It was not enough then that Cyrus was sent with a great army, unless therewith his enterprises had succeeded well.
And that he might further set forth their hasty flight, he adds, there shall be a cry, or tumult in the ships, for they could not flee by land. True it is they had a river fit for the purpose, to wit Euphrates, which met with the river Tigris, by reason whereof they had means to escape: but they were disappointed of their purpose in this behalf, in regard the river was drawn dry.
Vers. 15. I am the Lord, your holy one, the Creator of Israel, your King.
This verse contains in it only a description of him that speaks: first, showing how great his power and majesty is: secondly, with what affection he entertains his elect, and all to the end the promises before mentioned might have the greater weight. I call this verse therefore a seal to the former sentence, as if the people should have said, We hear much spoken of God, and of his promises; but I pray you what is this God? The Prophet answers, Even he that is your holy one, the creator of Israel, and your king.
He is called holy one, because he culled and separated a people to consecrate them to himself. By this title then he puts them in mind of their adoption, wherein he joined himself to them by a special bond, to assure them for the time to come that he would be their Father and Savior. In which sense we at this day ought to acknowledge that God is our holy one, in that he has put us apart to be members of his Church, whereof he has assured us, by our vocation and calling.
The title Creator is not to be referred to the general creation of all things: for so he is also the Creator of the wicked: but to reformation, in which respect we are called his workmanship (Ephesians 2:10).
In that he adds your king, it might seem somewhat strange: for what appearance was there of a kingdom among the Jews now? Were they not laden with reproaches and insults, because they were left destitute of all succor? Yet faith was to break through all these obstacles: in this title therefore the Prophet gave them hope that the kingdom should again be restored, however to the eyes of flesh and blood it lay now in the dust, yea utterly extinct; notwithstanding all this, they were to hold God for their Sovereign and King still.
Vers. 16. Thus says the Lord which makes a way in the sea, and a path in the mighty waters.
He once again comes to confirm that which otherwise seemed incredible: and that this confirmation might have the greater authority, he takes to him the person of God. Now he puts them in mind of former benefits, to teach them, that as they had found him an Almighty Savior before, so they should assure themselves that he would be no less powerful and gracious to them for the time to come: neither less able nor willing to work their deliverance. As if he should say, The Lord who speaks will certainly show the greatness of his power by the effects: of which as your forefathers have had experience, so his meaning is to give you no less trial of it than they had. Are we not too unthankful then if by former benefits received, we be not drawn to hope in him for hereafter? But especially when he has shown so certain and so excellent testimonies of his continual care over us.
He brought Israel out of Egypt, upon condition they should never forget such a deliverance (Exodus 13:9). The Prophet now sets the same God before their eyes, showing that nothing could withstand him, which by his power he overcame not, when he took his people's salvation in hand. For then he made a way for them in the sea (Exodus 14:21), and guided them through the tempestuous and mighty waters; to wit, through the river Jordan, which he dried up, though it was very boisterous (Joshua 3:16). Now he expressly names these two admirable miracles, because they might imagine that all passage was shut up against them, in regard of their return into Judea: and that all these promises therefore were but fables.
Vers. 17. When he brings out the chariot and horse, the army and the power lie together, and shall not rise: they are extinct and quenched as tow.
Now he shows that neither munition, nor strength can resist God, or hinder him from delivering his people when he thinks good, no more than the sea was able to let him from saving them: but he divided the same, and drowned their enemies with their chariots and horses therein. See here then an amplification of the former verse as if he should say; Be it that the whole world have conspired your destruction, and would hinder me from working your deliverance; shall it not be in vain? For when I please, I will not only find out a passage for you in the midst of bottomless gulfs, but I will also scatter and overthrow all force and power of your enemies: yea, I will so dash them in sunder, that they shall never be able to arise. It may be he that has lost one victory, will gather his forces afresh together the second time, and win that he lost before: but the Lord in this place promises a perpetual victory; showing that their enemies shall be so discomfited, that they shall be utterly extinct. Which sudden destruction he further expresses by the similitude of tow: when fire is put to tow, it may well make a blaze for a while, but forthwith it is consumed and gone.
Vers. 18. Remember you not the former things? Neither regard you the things of old?
The Prophet hitherto has shown at large how mighty the Lord is to save his people: now he says that all the miracles which were wrought in the first redemption, were nothing in comparison of those that should be effected hereafter: that is to say; the glory of this second deliverance should be so rare and excellent, that it should darken the first: not as if the Jews were to forget so great a benefit; for the memory thereof worthily deserved to be celebrated from age to age, even to the world's end: and as the Lord had commanded, was to stand upon perpetual record. For in the preface of the Law (Exodus 20:2), thus he speaks; I am the Lord your God, which brought you out of the land of Egypt, out of the house of bondage. He also commanded the fathers to be often recording of it to their children, and to continue the remembrance of it to their successors. This therefore must be taken by way of comparison: as in Jeremiah; Behold the days come, says the Lord, that they shall say no more, The Lord which brought the children out of Egypt: but the Lord lives, which has brought the posterity of Jacob out of the land of the North, and out of all the coasts of the earth, into which he has scattered them (Jeremiah 23:7). The sum is, that the last deliverance shall be far more glorious than the first, if the one be compared with the other. From which it follows, that this prophecy is not to be referred to a few years; because the Prophet extols not here the beginnings of their deliverance only; but extends the fruit of this return even to Christ, at whose coming both the kingdom and priesthood were really established.
Vers. 19. Behold, I do a new thing; now shall it come forth: shall you not know it? I will even make a way in the desert, and floods in the wilderness.
By this we may yet better perceive what the Prophet's drift was in the former verse. For here he says, there shall be a new work: that is, no common or ordinary, but such a one as by the excellency and greatness of it, shall darken the fame of all the rest, no less than the Sun when it shines in his might, darkens all the stars in the firmament. In that he says, it shall now come forth; the meaning is, it shall not be long deferred. I grant these things were not by and by accomplished; but when we have respect to him that speaks, four hundred, nay a thousand years in his sight, are but as yesterday. Thus he comforts them, because he would not that their seventy years captivity should discourage them.
When he adds, shall you not know it? This interrogation has more force and vehemency in it than a simple affirmation. And this manner of speech is much used both among the Hebrews, and also among Greeks and Latins.
Further, he promises to make a way in the desert, wherein he has respect to that desert which was between Babylon and Judea: for here he speaks of the people's return home. And for that cause also he mentions the floods: for they might well have perished for thirst, in traveling through a place so barren and waste. Therefore the Lord promises to provide them with water for their journey: as if he should say; Fear not for want of necessaries, for I will furnish you sufficiently; so as you shall return under my conduct and leading.
But it seems the Prophet passes his bounds, when he magnifies this deliverance in such excessive speeches. For we read not that the rivers were here turned into blood, nor that a gross and palpable darkness troubled the air, or that the firstborn were slain, or that any vermin were sent to devour the fruits of the earth; neither any of the like wonders which came to pass in Egypt: none of these happened, as we know, in Babylon. What means he then by this new deliverance? This has caused almost all the writers that are Christians to expound this place simply of Christ's coming: wherein no doubt they have been deceived no less than the Jews, who only restrain this to the deliverance out of Babel. And therefore as I have said in another place, we must here comprehend the whole time that passed between the deliverance out of Babylon, until the coming of Christ. The redemption out of Egypt may be compared to the first birth of the Church; because the people were then gathered into a body, and the Church was established, which before was without form: yet this redemption ended not at the people's coming forth of Egypt, but continued till they were possessed of the land of Canaan, which was given them after the kings were driven from there. The like may be said of this birth by which the Jews were brought out of Babylon, and restored home into their own country: for this restoration must not be restrained to their going out of Babylon only, but it stretches itself to the coming of Christ; during which space of time, there came great and wonderful things to pass indeed.
Was it not an admirable thing that a sort of poor captives, contemned of all as miserable abjects and slaves; indeed held and esteemed as detestable as the disease of the pestilence, should notwithstanding be restored and sent home into their country by infidel kings? Besides, that they should be furnished with all things fit for their journey, and order taken for their affairs: as also for the building of the city, and restoring of the Temple? But yet behold wonders much greater than these, which came to pass afterwards; when there were but a few of the people which would return back again, and the most were so discouraged, that they preferred so miserable a servitude before so blessed and happy a freedom. When a small handful (I say) of them then returned into Judea, in respect of that great multitude which was led into captivity, yet fell there out greater hindrances and impediments. For were there not conspiracies, new hatreds and grudgings raised up against this people, who were in too much contempt and disgrace already? Did not the work cease, and was not all means procured to hinder the finishing of it? In which respect they might well have thought that the Lord had brought them out in vain, seeing they were now exposed to greater dangers than ever they were before. After the Temple was built, things succeeded no whit better; for they were environed on all sides with mighty adversaries, who hated them most deadly, and vexed them without ceasing. Afterwards they were visited with sundry afflictions and persecutions; so as it might seem they were as good as overwhelmed and rooted out by them. Yet notwithstanding God ceased not still miraculously to preserve them even in the midst of fire and sword. If we consider their poor and miserable estate, and the sore trials they were put to by tyrants, we may well admire how any one of them escaped.
That we may the better understand then how wonderful this deliverance was, and in what sort it surpassed the first, we must have an eye to the histories of things begun and continued until Christ's coming; who then added infinite graces and benefits to the former: for doubtless the second deliverance was greater than the first.
Neither is this any constrained exposition, but it agrees with the manners of speech used among the Prophets: for they have always respect to the Messiah, and incessantly did they fix their eyes upon him. The Prophet Haggai therefore will give us much light for the understanding of this place. For he shows, that when the Temple was built, the old men which had seen the excellency of the first, wept, saying; that this latter was nothing in comparison of the former: and hardly could they be persuaded but that God had utterly forsaken them, and that his promises were of none effect. But Haggai to comfort them, and to show that the glory of the second Temple shall far surpass the first, albeit the outward form of it were less beautiful, brings them forthwith to the Redeemer, saying on this manner: Thus says the Lord of hosts; Yet a little while, and I will shake the heavens and the earth, and the sea, and the dry land, and all nations: the desire of all nations shall come; and I will fill this house with glory, says the Lord of hosts. The gold and silver is mine, says the Lord of hosts: the glory of this house shall be greater than the first (Haggai 2:7). As Haggai then continues the restoration of the Temple till Christ's coming, to which he refers the true glory of it: so this deliverance out of Babylon held on the course thereof till Christ; for these things are conjoined together, or rather have affinity one with another; so as it is no marvel though he say, it did every way surpass that deliverance out of Egypt.
Verse 20. The wild beasts shall honor me, the dragons and the ostriches; because I gave water in the desert, and floods in the wilderness to give drink to my people, even to my elect.
He adorns the former sentence; for all things standing in this confused manner, it was needful to set out God's power in the highest terms that might be, that at least the word might supply that which seemed to be wanting in effect. His meaning is then, that God's hand shall be so sensibly felt and perceived in this work, that not only men but wild beasts also should be touched with a sense of it, so as they should yield a kind of honor and thanks to God. This prophecy therefore answers to Psalm 114:3-4, where it is said, That the sea saw it and fled, Jordan went back; the mountains skipped like sheep; and the little hills as lambs: the earth trembled at the presence of the God of Jacob.
Isaiah attributes here the same feelings to the brute beasts, in regard that by a secret instinct they should be constrained to give place, that the people might pass with more security. And yet the reason hereof has a larger extent, to wit, that they shall stand amazed at the beholding of so many miracles. To be short, God shows, that he will not leave his people destitute of necessary food that they should be forced to return back through want: for by this excessive kind of speech, he expresses the incomprehensible love of God towards the Jews, that by the power of their hope they might mount above all present obstacles.
Now when we hear of these things, let us not measure his power (in our distresses) according to the order of nature: but by faith let us fix our eyes above all things visible and comprehensible.
Moreover, lest these poor banished orphans should lose all hope of God's everlasting favor in seeing themselves thus rejected and despised of all: Isaiah brings them to the remembrance of their adoption, as if he should say, Think not but that you remain the people of God still, notwithstanding this your horrible scattering: for he who has once elected you never changes his counsel. As often then as we stand in need of encouragement to hope well, let us remember the calling of God: for although we feel our own unworthiness, yet it ought to suffice that the Lord has vouchsafed us this honor, to make us his people.
Vers. 21. This people have I formed for myself: they shall show forth my praise.
The Prophet's meaning is, that the Lord must needs perform that which he spoke before, because it concerns his own glory to deliver the people which he has chosen to himself. This appertained therefore very much to the consolation of the Jews, as if he should say, Do you think I will suffer my glory to fall to the ground? It is joined with your salvation, and therefore it stands me in hand to look to it, Be you sure therefore that all shall go well with you: for I cannot suffer you to perish, but my glory must therewith be abolished also. But your salvation is sure; for I have determined that you shall magnify my greatness forever.
Where he says he has created this people, it is to let us understand that our regeneration is a work supernatural: for we are to hold this principle which we have often told you of before, that he speaks not here of that general work of his creation touching mankind; but of regeneration or adoption, by which God separates his Church from the rest of the world, and from all the remainders of it. Let no man be so bold then as to attribute this work either to himself, or to the merits of men; but let us from this place learn to ascribe so excellent a benefit wholly and only to the free grace of God.
They shall set forth my praise.] Although the Prophet's meaning be (as I have said) to show that the people should be delivered in regard it nearly concerned God's glory: yet from this place we also learn, that the end of our election is the setting forth of God's glory in all things. I grant that the reprobates are instruments of this glory; but it shines in a far diverse sort in us: for we are chosen, as Saint Paul says, that we should be holy and without blame before him in love: and he has also predestinated us, to adopt us in himself by Jesus Christ, according to the good pleasure of his will to the praise of the glory of his grace, wherewith he has freely accepted us through his beloved (Ephesians 1:4-6). To this belong the words of Peter, where he says, We are a chosen generation, and that we should show forth the virtues of him who has called us out of darkness, into his marvelous light (1 Peter 2:9). And Zechariah sings, That we are delivered out of the hands of our enemies to serve our God in holiness and righteousness before him all the days of our life (Luke 1:75). Here you see the end then both of our election and calling: which is, that we being consecrated and set apart for God's use as it were, we might praise and honor him as long as we have any being in this world.
Vers. 22. And you have not called upon me, O Jacob: but you have wearied me, O Israel.
With this private rebuke he confirms that which was said in the former verse: to wit, that the merits of the people had no way moved him to deal so graciously with them. This deliverance therefore was to be ascribed to his free goodness. For proof hereof, he says, You have not called upon me: under which word he comprehends the whole service of God, whereof prayer was a principal part. And thus he takes a part for the whole, according to the usual manner of the Hebrews. Now the Lord manifests it sufficiently in other places, that Invocation is a special part of his worship: for having said in the fiftieth Psalm that he rejects sacrifices and ceremonies, he then adds, Call upon me. For this cause the Scripture mentions this exercise of prayer, when it notes out the marks of God's worship. For Moses, meaning to show that the same was again restored, says, that then men began to call upon the name of the Lord (Genesis 4:26).
I take the particle Ci in the second part of this verse for a conjunction adversative thus, But you have rather wearied me. Others translate, For you have travailed: as if he should say, You have done that which I commanded you unwillingly: which comes all to one. For as the Lord requires obedience, so would he have his servants perform the same cheerfully and readily. He loves a cheerful giver, as the Apostle says (2 Corinthians 9:7), but those that serve him by halves, or by constraint, cannot properly be called his servants; neither does he accept of them, nor of such services. To show then that the Jews had not worshipped as they ought to have done, he says, they did it unwillingly.
If any had rather have it an exposition of the former member, and so translate it thus; You have not called upon me, O Israel, because you have yielded me but a forced and constrained service: I do not gainsay him, because the difference is not great as touching the sense. Yet if it be taken as I have translated it, I think it is nearer to the Prophet's meaning: and the opposition contains also in it a rendering of the cause. Will we have our services acceptable to God then? let us yield him a frank and willing obedience.
Vers. 23. You have not brought me the sheep of your burnt offerings, neither have you honored me with your sacrifices: I have not caused you to serve with an offering, nor wearied you with incense.
Some may demand why the Prophet should thus reproach the Jews, seeing it is apparent that they were very diligent in offering sacrifices, according to the ordinances of the Law. Some refer this to the captivity, during which time they could offer no sacrifices, though they had been willing so to have done. Why so? Because it was unlawful to offer them anywhere but in Jerusalem: for which respect, their sacrifices could not be acceptable to God. But I rather take it as a general reproach: for while the people had opportunity to sacrifice, yet they could allege no merit nor worthiness, as if God had been any way beholden to them for the same: for there was neither faith nor obedience to be seen in their sacrifices. But faith, as we know, and obedience, are things which God chiefly looks to, without which, nothing we do, is, or can be pleasing in his sight. They wanted therefore integrity of heart; their hands were full of blood; they were wholly defiled with robberies and deceit; justice and equity was banished far from them. Albeit then that they brought their beasts every day to the Temple, and offered them there, yet he rightly affirms that they offered none of these things (to him;) because God accepts of no sacrifices which are separated from the truth, and so offered them to another, and not to him: for all he required was, that by these outward means, his people should exercise their faith and obedience. But these being wanting: what worth was there in the sacrifices? Hence we gather that the Prophet speaks here of no new thing, but continues that which he began to teach in the former verse; to wit, that he rejects all hollow and servile services.
Vers. 24. You bought me no sweet savor with your money, neither have you made me drunk with the fat of your sacrifices: but you have made me to serve with your sins, and wearied me with your iniquities.
By the word Caneh, he means that wherewith they made the precious ointment which was seldom used; as is recorded in (Exodus 30:25). For therewith were the high priests, the Tabernacle, the Ark of the covenant, with the instruments thereunto appertaining, anointed. He says then; Albeit you should lay forth your money to buy me of that odoriferous ointment, you shall but spend it in vain, if you look that I should accept of it. For all their labor was lost, because they aimed not at the right mark. God esteemed none of all these ceremonies, as long as they were separated from faith, and the uprightness of the heart, and a pure conscience.
Where he says, you have not made me drunk; it answers to a phrase of speech in the Law; where the Lord testifies that he felt a sweet taste in the savor of the sacrifices: not that he took delight in the killing of beasts, but because by such helps he meant to keep his people in true obedience. Here on the contrary he says, that the people sacrificed not rightly, because they defiled all by their impurity. As if he should say; You have starved me (as much as in you is) in that you bring me nothing in sincerity, but that which through your sins is corrupt and without savor. Presently after the Prophet sets out the [reconstructed: foulness] of this fact, in that the people were not only careless in doing their services to God: but which is worst of all, endeavored to subject the Lord their God to their will, or rather to their disordered appetites and lusts.
Those who refer this place to Christ, offer violence to the Prophet's meaning: and therefore the exposition which I have used seems to me the most native: for the Lord complains that they have inforced him to bear a heavy burden, in regard of their sins, whereas they should have submitted themselves to him in all reverence, and with all good consciences: for when we advance ourselves against God, we do by our insolence and rebellion, make him as it were a servant to our lusts.
Now he expresses this better when he says, that he has been wearied: that is to say; I have swallowed many discontentments, in regard of the dissolute behavior of my people: for we wound and pierce him to the heart, when we reject his voice, and will not endure that he should reign over us. But it seems he alludes to that he said earlier touching the people's weariness in serving of God: which being set as opposite to the same, it shows that these rebels did much grieve him.
Vers. 25. I, even I am he that puts away your iniquities for my own sake, and will not remember your sins.
By this exclamation the Lord puts an end to the former sentence, as if he should say, that he for his part can rejoice, that he puts away the iniquity of his people, and holds them in freedom, that they can plead no merit whereby to obtain this at his hands, seeing they deserve rather to be severely chastised, or rather to be utterly confounded.
Now he repeats one and the same thing twice, that he might touch men to the quick for their unthankfulness: for we are wont either to take to ourselves, or in some sort to obscure the honor which belongs to God only. Those take the Prophet's words in too naked a sense, which think that God attributes to him here the authority and preeminence in pardoning of sins, for he rather opposes his mercy to all other causes, as if he should say, There is nothing moves me to show mercy, but only my free favor, and that Redemption therefore is wrongfully attributed to merits or satisfactions, seeing I am the only author of it. The sum is, that the people were to continue their hope of return, because God was willing for his own name's sake freely to remit their sins, and to work their deliverance.
In this place then there is handled the doctrine of the remission of sins. It now remains to see upon what occasion: for there is no doubt but the Prophet promises deliverance in regard of God's free grace. And for this cause he rather spoke of forgiveness of sins, than of redemption: for they being sore pressed and corrected for their sins, the cause was to be removed before the effect could cease. A disease cannot be cured till the matter which feeds it be first removed: so, as long as God's wrath stands unappeased, so long must our chastisements continue. Therefore it is necessary that this wrath be pacified, and we reconciled to God, before we can be freed from our afflictions.
This manner of speech therefore is to be well observed against a childish distinction of the Sophisters: who confess indeed that God pardons the fault, but they wrangle and say, that we must satisfy for the punishment. And hence have proceeded Satisfactions, Indulgences, Purgatory, and infinite other inventions. But our Prophet speaks not only here of the fault, but makes express mention also of the punishment, which is likewise done away, in regard their sins and iniquities were freely pardoned. Which is yet more clearly proved, in that he adds this particle, For my own name's sake. For it is certain that this exception is opposed against all merits. As how? That God respects neither our persons, nor anything that is in us, when he is to do away our offenses, but is moved to do so by his own free mercy. For if he should consider anything in us, he should then seem to be bound to us, and so the pardon should not be free. For this cause Ezekiel expresses the opposition, I do not this for your sakes, O house of Israel, but for my own sake: from where it follows, that God is the author of forgiveness, and is also inclined freely to forgive, because he finds no cause at all in man (unless it be his misery) why he should do it.
And therefore I will not remember your sins. The Prophet added this for the consolation of the faithful, who by the feeling of their own unworthiness, might easily have slipped into despair. For this cause he puts them in good hope, and confirms them in this confidence: to wit, that they should obtain remission of their sins, and so be delivered out of captivity, notwithstanding their unworthiness. Hence we have to gather a very profitable doctrine, to wit, that no man can assure himself of obtaining pardon, unless he rest upon the free grace of God. For such as look to their works must of necessity waver, and in the end despair. For if they were not besotted with gross hypocrisy, they would always set their guiltiness before their eyes, which would constrain them whether they would or no to doubt of God's favor.
Where it is said, that the ministers also do remit sins, that is not repugnant to this place, for they are witnesses of this free remission. They use this common distinction, that God forgives sins by his power, and the ministers by their office: but because this distinction does not sufficiently explain the Prophet's meaning, it is best to hold that which I have set down, to wit, that God not only pardons sins by his power, but also that all benefits which we are to expect, flow to us only from his free grace. And thus the Lord has so adorned the Gospel and the ministers with this authority, that he reserves it notwithstanding entirely in his own absolute power.
Verse 26. Put me in remembrance: let us be judged together: count that you may be justified.
Because it is a hard matter to correct men's pride, the Lord goes on still with this argument; and insists the longer upon it, that he might the better bring the Jews to humility, as also that he might cause them to renounce the confidence of their works. He gives them liberty freely to say and allege what they can in their own behalf, to make their party good against him: unless upon better advice, they should rather think it best for them to lay their hand upon their mouth.
By way of yielding so much to them therefore he bids them put him in mind: If you have anything to allege for yourself, says he, I pray you remember me of it. Speak in your turn, and I will give you audience. And by this manner of speech he galls men more to the quick, than if he should have spoken to them in plain terms. For thus he shows, that they are more than senseless, if they dare attribute anything to themselves. Why so? Because, if liberty were given them to tell their fair tale, they would be convinced of their vanity and emptiness, without being able to say anything for themselves.
That you may be justified. That is to say, that you may get the day, and go away conqueror: I therefore give you free leave to say what you can. Now this is spoken after such a kind of taunting and deriding manner, as did more cut their combs, than if the Lord should have stood to have judged them in his own person, according to his absolute authority. In the meanwhile we must not forget the Prophet's drift, who was constrained to pluck this mask of merit from the Jews, that in all humility and meekness, they might receive the grace of God.
Verse 27. Your first father has sinned, and your teachers have transgressed against me.
The expositors for the most part understand this place of the first father Adam: others rather refer it to Abraham. As if the Prophet should say; You have not only sinned, but your father Abraham also: notwithstanding all the holiness with which he was endued. By teachers, they understand Moses and Aaron, which sinned: albeit they were adorned with singular graces. And if the case stood so with your father and teachers, how much more are you sinners, who are their inferiors? And thus according to their sense, it should be an argument taken from the greater to the less.
But I understand it otherwise; for under this word father, he comprehends not only one or two of their predecessors, but many; and that by a change of the number. A thing usual among the Hebrews. And this manner of reprehension is often found both in the Prophets, as also in the book of Psalms: for they knowing themselves to be the holy nation, they swelled in pride against the Lord; as if this honor had been due to them, either in regard of the excellence or merits of their fathers: and thus the right of inheritance made them swell. The Prophets therefore were careful from time to time, to discover the iniquities of their fathers: for which cause Saint Stephen, who succeeded them, is bold to pronounce, that they had always resisted the Holy Spirit (Acts 7:51). As if he should say; You have not begun this day to be thus wicked; your fathers were as bad long ago. Of an evil crow, there is issued forth a naughty egg. But you, says our Prophet, are grown worse than your fathers, and far surpass the wickedness of your predecessors: so as if the Lord had only respected you as you are in yourselves, he might justly have consumed you long since.
In the next place he adds their teachers; to show that the fault rested not only in the people: for even those which ought to have been their guides and leaders, to wit, the Priests and Prophets, were first in the transgression, and plunged them into error which followed them. And thus (to be short) he shows that there was no estate nor condition free from vices nor corruptions. As if the Lord should have said; Let them go now and brag of their merits, and let them allege any way but the least show of reason why I should be bound to succor them, and they shall find there is nothing but my free mercy.
If any shall object, Objection, that it is injustice to reproach the children with the offenses of their forefathers, because it is written, The soul that sins shall die: and, The son shall not bear the iniquity of his father (Ezekiel 18:20). Answer: The answer is easy, for the Lord punishes the sins of the fathers upon their children which succeeded them: and yet they are not punished for the faults of another, seeing themselves stand guilty of the same crimes. And when it so falls out that the Lord smites the whole body of a people, he couples the fathers with the children, that he may wrap them all in the same condemnation.
Vers. 28. Therefore I have profaned the rulers of the Sanctuary, and have made Jacob a curse, and Israel a reproach.
The letter Vau, must be resolved into a conjunction of concluding: and the verb To pollute, should be translated in the future tense, though it may also be less in the preterit perfect. Yet I had rather turn it; shall pollute: and to apply it to the time of the captivity, in regard he speaks properly to those which should live in Babylon. If any had rather extend it to the diverse calamities with which the Lord afflicted his people, and so join it to the captivity of Babylon, it will not be greatly amiss. And it may be the sense will run better, if we should say, that he speaks here of those things which often fell out before; to the end he might warn them for the time to come, not to stand too much upon their high horse, lest with shame and great dishonor, they again received the just reward of their ingratitude. He sets forth the cause of their ruin then, in regard that both fathers and children were to drink of one cup, who ceased not to sin, but would from day to day kindle God's wrath against them without ceasing; not giving ever their bad courses till God severely scourged them.
Now it is said that God profanes the rulers of his Church, when he despises and rejects them as things of nothing: and so it is taken in Psalm 89, and in many other places. For even as when we are set apart, and sanctified by him, we dwell under the wings of his safeguard and protection, as long as we retain and keep that sanctity pure and undefiled: so as soon as we cast the same off, he profanes us, because we cease to be holy; and so we make ourselves also unworthy of his defense. And thus he lays them open for a prey to the enemies, which before he called his anointed, and could not endure that any should touch them. But is it not strange that the Priests, which represented the person of Christ, should be said to be polluted? The reason is, because they erred out of the right way themselves, who should have been lights to others.
The Hebrew word Cherem, which I have translated execration, is as much to say, as cutting off: but it also signifies execration; and therefore I have judged it to suit best with this place, because reproach follows. The Prophet borrows all these words from Moses, whom he follows so near, that we may well discern the style of the one, in the writings of the other. The Prophets therefore forged nothing of their own heads: for thus says Moses; 'You shall be an astonishment, a proverb, and a scorn to all nations, wherever the Lord your God shall lead you' (Deuteronomy 28:20, 37). Thus then he threatens to afflict this people in such a way, that they should be a reproach to all; for whoever he were that gave himself to cursing, this people should be a fit subject for such a one to exercise his execrations on, so as he might make them the foot of his cursing song. Every one should have such a fling at them, that their name should fly abroad as a common proverb from one to another, in every one's mouth that were disposed to scorn. As for example, the name of a Jew at this day (however it be honorable in itself) yet how odious and hateful is it? The Lord then pronounces by Isaiah these horrible threats, to teach them that they could not be too severely punished for their heinous offenses; and that when God should begin to visit them, they should have no cause to complain of overly hard measure, neither should they think that the Prophet was too sharp in his reprehensions.
