Chapter 44

Vers. 1. Yet now hear, O Jacob my servant, and Israel whom I have chosen.

Isaiah having a little before taxed the wickedness of the Jews; and also having pronounced that they were all worthy to perish eternally, in regard that as well small as great, had defiled themselves in all things. He now somewhat sweetens the sharpness of the chastisements, and begins to comfort them. I expound the particle Vau here, Yet: as in many other places. Even as if he had said; Albeit you are environed with many miseries, yet hear now what I will do for your sakes. For this verse ought to be knit to the argument foregoing, because the Lord shows he will never suffer the people utterly to perish, though he be content they should feel much smart for a time.

Hence let us gather, that God's wrath is never so far inflamed against his Church, Doctrine. but he always leaves some place for his mercy, which we have often noted before. As often therefore as the Prophets threaten; they ever add some word of consolation, serving to mitigate the former severity.

But lest we should imagine men deserved this by their good services, he adds, whom I have chosen: for God calls us not to be his servants for any dignity or merit he sees in us, but because he has made us meet (to be partakers with the Saints in light) by his free election. In this place then the two words, servant and chosen, have the same signification: yet so, that election goes before. And therefore David says, that he was God's servant before he was born; because he was received into his household from his mother's womb (Psalm 116:16).

Vers. 2. Thus says the Lord that made you, and formed you from the womb; he will help you: Fear not, O Jacob my servant, and you righteous whom I have chosen.

Albeit he dealt roundly with the Jews in the latter end of the former chapter, to strip them of all false confidence, and to humble them that he might drive them to seek pardon: yet now he sweetly allays that tartness, with a speech full of exceeding comfort, to assure them that they should lose nothing by renouncing themselves. Therefore we must here supply some oppositions thus; True it is, O Jacob, that in yourself you are nothing: but your God that formed you will not despise the work of his own hands. There is no worthiness at all in you that can procure your redemption from ruin and destruction; but his adoption, for which he has vouchsafed as a merciful father to receive you, shall be more than sufficient to save you.

But we must note what I have often told you before; to wit, that the Prophet speaks not here of the first creation, as we be born naturally the sons of Adam, but of regeneration, which is only proper and peculiar to the elect, by which it comes to pass that they have place in the Church of God. And to the end men should attribute nothing to themselves, as if they had moved God hereunto, he adds, which formed you from the womb: by which words, he sets before them that covenant which was at the first made with their fathers, in the right whereof, God had set them apart also to be his people, even before they were born: which some refer to the person of Jacob, because by taking his brother by the heel, he gave an excellent testimony of his election: but this is constrained. I rather therefore refer it further; to wit, That the Lord showed himself liberal and bountiful to his people from the beginning: and thus he takes away from them all boasting of merits, because he formed them at the first of his free grace, and has still from time to time freely added new benefits to the former.

He will help you.] Others supply the relative Ci, as if he had said, Your helper: notwithstanding, it seems best to read it apart, and the sense had been clearer if we had read it in the first person, I will help you: but the difference is not great. The sum of the whole comes to this; that he which is the Creator of the people, will be ready to succor them when the appointed time is come. In which regard it is free for every one to rest in the exposition he thinks best: yet I had rather follow the plain and the less constrained sense, without supplying anything.

The word Jeshurun is diversely expounded, for some would derive it of Jashar, which signifies, To be upright, or, To please: others derive it otherwise: but I agree rather with those who translate Beloved, deriving it from the verb above mentioned. Moses also has given this title to the Israelites in his song (Deuteronomy 32:15): for however some translate the Hebrew word there upright, as in this place, yet the old translation agrees best, which reads it, My beloved is waxed fat. Now our Prophet adorns his people with this name, to the end that by the remembrance of benefits past, they might conceive good hope for the time to come.

For the faithful are to hold this as a general and perpetual rule, that by mercies formerly received they ought to expect no less favors for hereafter, otherwise we should savor too much of ingratitude; and should show ourselves not to rest at all in the promises: which if they were soundly and deeply imprinted in our hearts, would work a settled peace and tranquility of spirit: not to make us idle, but to chase away all inordinate fears and distrust.

For which cause he once again repeats, Fear not, O Jacob: to which also belongs that consolation of Christ (Luke 12:32). Fear not little flock, for my Father takes pleasure in you, and will give you the Kingdom. And doubtless among so many dangers which threaten us with death on every side, there is no remedy more sovereign to appease our fears than this sentence, namely, that God vouchsafes so far forth to favor us, that we shall be everlastingly saved by him. By the word Beloved then he gives them the better to understand, that their salvation depends upon the grace and good will of God, who reserves and attributes wholly to himself all that which is found praiseworthy in his people.

Vers. 3. For I will pour water upon the thirsty, and floods upon the dry ground: I will pour my spirit upon your seed, and my blessing on your buds.

He continues on the same argument, and therewithal shows wherein this promised help shall stand. We must still keep in mind therefore that these prophecies are to be referred to those woeful and doleful times of which mention has been made before: to wit, when all things were confused, the people forsaken, and all the promises of God seeming as if they had been of no effect: the Prophet therefore meets with these doubts, and compares the people to a dry and thirsty ground which has no moisture left in it: which similitude David uses (Psalm 141:6) to set forth his misery. Now however they were overwhelmed with sorrows and had lost all vigor, yet lest their hearts should faint within them in these extremities, they were to set these and the like sweet sentences before them.

And we also are to have our recourse to such promises as often as dangers beset us on every side, so as we can see nothing but present death ready to swallow us up quick: and by this means shall we remain more than conquerors. But it is required that we be such as have a sense and feeling of our thirst and poverty, that so our fainting and parched souls may cheerfully receive refreshing from these floods.

By the word spirit, he tells us what is signified by waters and floods. The spirit is also called water in (Ezekiel 36:25), but in a diverse sense. For when Ezekiel attributes the name of waters to the holy Spirit, he calls them pure waters: having respect to the purgations under the law. Isaiah will afterwards likewise call the holy Spirit water, but in another respect: to wit, in that it gives strength and vigor to fainting souls, by his secret and inward power. But here the Prophet's words have a further extent: for he not only speaks of the spirit of regeneration, but there is an allusion to that general virtue which it sheds into all the creatures, of which the Psalmist speaks (Psalm 104:30). When you send forth your spirit, they are created: and you renew the face of the earth. Now as David there in the first place shows that all the parts of the world are revived by that secret power which God breathes into them: so afterwards he attributes to the Lord a sufficient ability, forthwith (as soon as it pleases him) to renew the whole frame of heaven and earth, that it should not fall to ruin. In the same sense does our Prophet call water, the sudden restoration of the Church: as if he should say, the restoring thereof is in the hand of God, as well as it rests in him by dews or showers to fructify barren and parched grounds. Thus the Spirit is compared to water, because without it all things would fade and wither with drought: he it is also that revives the world by a secret sprinkling of it with his power, and redresses the barrenness that proceeds of heat and drought, whereby the earth recovers a new face as it were: which is yet further amplified by the word blessing, added in the end of the verse.

Vers. 4. And they shall grow as among the grass, and as the willows by the rivers of waters.

There is nothing contained in this verse, but that which I have cited out of the hundredth and fourth Psalm; to wit, that when God sends forth his Spirit, then the whole face of the earth is renewed, and the things which were before parched up with heat, shall begin to wax green and flourishing; even as the herbs sprout, after they have been watered by the dews from heaven. He amplifies his speech by these similitudes, and shows more plainly, that it shall be no less difficult for God to repeople his Church anew, which was barren and deformed, in regard of the woeful estate in which she was, than to give the earth power to bud, and bring forth grass and herbs. Moreover, albeit he speaks not properly here of regeneration: yet may we refer this sentence to it, because he handles the doctrine of the Church's restoration, of which regeneration is a principal part: for God thereby repairs his image in his elect and chosen people. We might insist longer upon this matter, and lay it out more fully, but we must first labor to attain the Prophet's meaning, and show the plain and natural sense of his words.

Vers. 5. One shall say, I am the Lord's: another shall be called by the name of Jacob: and another shall subscribe with his hand to the Lord, and name himself by the name of Israel.

Hitherto the Prophet has spoken by similitudes; but now he delivers his mind plainly and without any figures, showing what these buds and herbs are, of which he has spoken; to wit, that the Lord will gather his people out of all nations, and will bring them into his Church, which were far off before: also that he would restore and augment the same, which in a manner seemed to be brought to nothing: for all should run to it out of all quarters of the world, and should crave that they might be enrolled among the faithful: according to that which is said in (Psalm 87). Behold, Philistia, Tyre, and Ethiopia; there [reconstructed: he was born]. Which place of the Psalm, however it has seemed to be obscured by the ignorance of the expositors, yet it serves to give light to this prophecy. For we know the number of those which returned from the captivity were very few: the faithful therefore had cause to be astonished, and to blush for shame: much more cause had they to be hindered from comprehending the glorious and wonderful work of their redemption, which was so highly extolled by the Prophets. The author of this Psalm therefore labors to prevent this astonishment, and gives them to understand that the Babylonians and Egyptians shall also become members of the Church: that the Ethiopians, Tyrians, and all such as were strangers, should come and be incorporated into the number of God's chosen. As if he should say, Jerusalem is now desolate indeed, yet will God not only gather together his banished, but will also call from every part of the world, and make them one body, which now are sundered, in such sort, that they shall rejoice that God has made them citizens with the saints, and shall no less appertain to the body of the elect, than if they had issued forth of the same.

Now, inasmuch as we are accustomed to take the names of those who are to be enrolled in books, the Prophet, having respect to this custom, uses these phrases of speech: One shall subscribe with his hand to the Lord, and shall name himself by the name of Israel; another shall protest, I am the Lord's, and shall call himself by the name of Jacob. By which words the Prophet signifies that this shall be a new and extraordinary work, when he who before was a mere stranger from God should now rejoice that he was adopted by him. Shall be called signifies here as much as we usually say, to be called by another's name — as in the fourth Chapter, where it is spoken of the women who desired husbands, only to take away their rebuke and shame: We will eat our own bread, and will wear our own garments; only let us be called by your name.

Now however Isaiah seems to make a distinction here between such as in express terms profess themselves to be God's people, and those who desired to be called by the name of Jacob, yet the two members are to be referred both to the one and to the other; for to be God's child, and to be of Israel, are things conjoined with an inseparable bond. Why so? Because God will be Father to none but such as have the Church for their mother. And yet we also note that there are no true citizens of the Church but such as subject themselves under the Lord's dominion.

If the Prophet had omitted this word Lord, and had only mentioned Jacob and Israel, yet we must have risen from there to the fountain of Jacob, of whom all things in heaven and in earth are named. But to take away all ambiguity, he repeats this order twice — namely, that those only are to be accounted the children of Jacob who submit themselves to God.

By this we may easily see the Prophet's drift: for he shows that the church no sooner feels the want of God's blessing (verse 3) but by little and little she falls to ruin, and withers away. On the contrary, when the Spirit is shed abroad upon her, she at once recovers new strength and force — not only in regard to obtaining her first beauty and glory, but contrary to all hope, she attains wonderful increases. We are also to note that the Prophet speaks not here of the order of nature, as if the new children of the Church were born so; for no man gets such a dignity by his own industry. But when those who were strangers before shall be regenerated, then the Prophet says they shall come and give in their names, to testify that they are indeed the children of God. We see here therefore a description of a change which far surpasses nature, and all reason of flesh and blood — namely, when out of the cursed race of Adam there issues a spiritual Israel.

Some think that Isaiah notes here how small the number of the faithful shall be, when it is said, one shall say, and another shall be called, and the third shall subscribe; but this conjecture lacks ground, and the very scope of the text easily confutes their error. As I think therefore, we have rather to gather that the Church shall come in by troops out of various nations far remote one from the other, inasmuch as God will bring home strangers under his dominion, and so touch their hearts that they shall glory not in words only, but in truth, that they are of the number of his people. Hence also we may observe that true faith cannot be in the heart but it will at once break out into a voluntary and frank confession, which may be gathered from these four distinct members: one shall say, I am the Lord's; another shall be called by the name of Jacob; the third shall subscribe with his hand; and the fourth shall call himself by the name of Israel. For the very truth is that God's servants ought not to be mute or silent, but both by words and deeds to testify what is in their hearts, seeing they profess to obey him, and rejoice in his name the whole course of their life.

Verse 6. Thus says the Lord the King of Israel, and his redeemer the Lord of hosts: I am the first, and I am the last, and without me there is no God.

The Prophet enters not into any new discourse, but only confirms the former doctrine, which it was needful for him to do; for men's minds are wonderfully inclined to distrust, and they are quickly out of heart in the time of adversity, and they cannot be raised up by one or two exhortations. He spends no wasted labor then in confirming this doctrine with so many words, because we never attribute so much to God's power as we should. We are often distracted with pensive cares, and are overmuch attached to the things of this life. The Prophet therefore, having fixed this unutterable name of Jehovah in the forefront, also calls him King and Redeemer, because it is not enough to apprehend his power unless we be also assured of his fatherly love which he bears us. That the promises of God then might have their authority with us, he not only mentions his glory, but his goodness also, to assure us that it pertains to us. But it might seem ridiculous that he calls himself King, seeing the people were in a manner brought to nothing; yet were the faithful nonetheless to cleave fast to this promise, so that by faith they were even in this servitude to apprehend a kingdom to come, though for the present they saw not so much as any glimpse of it. And the very truth is, the former doctrine would never have entered into the minds of men oppressed under so extreme a bondage — indeed almost overwhelmed with despair — had not this preface prepared a way and passage for it. But when God familiarly invites us to him, showing that he indeed is ours, faith being allured by so sweet a summons breaks forth though it were even out of hell itself.

In saying I am the first, he means not to magnify the eternity of God, but to set forth his unchangeableness, that so the Jews might believe him to be such a one for the time to come, as they had found him in times past. But what necessity was there of this, Obiect. may some say, seeing he speaks to the faithful, who were rightly informed of this truth already? I answer, Ans. that although men believe in God, yet do they not know him for such a one as he is, and oftentimes they attribute less to him than to a creature. Therefore the Prophet would have us to lift up pure hearts to heaven, that being emptied of all false imaginations concerning him, we might entirely fix our faith upon one God only. I add further, that it was needful this people so extremely vexed should be confirmed against such violent temptations, that they might neither lose their hope, nor patience.

Vers. 7. And who is like me that shall call, and shall declare it, and set it in order before me since I appointed the ancient people? and what is at hand, and what things are to come? let them show to them.

Now the Lord compares himself with Idols, as we have seen before (Chapter 40:18-19). His purpose is to deliver the Jews from being discouraged or offended when the victorious Babylonians should proudly triumph over them: for, the reproaches with which the wicked loaded them, were exceeding intolerable and fearful, as, Where is your God? Why does he not help you now? Such blasphemies were sufficient to have shaken the hearts of the faithful in sunder, and so far to dismay them, as to drive them into utter despair. The Prophet therefore insists very carefully upon this point, that he might ever be confirming of them against such assaults.

This lamentable desolation into which the people were then fallen, was as a thick cloud which shadowed from them the sight of God's loving countenance: and the wicked on the other side rejoiced, as if their gods had now obtained the preeminence. But the Prophet intending to scatter the darkness of such mists and clouds of errors, shows, that God's glory shines as it were in certain and infallible marks of his divinity, which discerns him from Idols. Why so? Because the Lord foretold all things that should come to pass, to the end his people might acknowledge him a just Judge in his chastisements inflicted upon them, and yet might also above hope be assured, that he would be favorable and merciful to them.

To call, is taken here two ways: either it is to be referred to God's foreknowledge, or to the execution thereof: for as all things are governed by his providence, so does he also know what is to come, and gives plain proofs of his prescience. But we need not stand long in discussing the signification of this word, seeing it plainly appears, that the Prophet attributes to God both prescience, and the administration of all things. Yet I rather judge, that he refers it to the act: as if he should say; Shall there be found any among the gods of the Gentiles, that can call: that is, can publish, ordain, and raise up deliverers? May you not easily discern by this, that there is none other God but me? And thus he derides the Idols, to whom men attributed such power causelessly.

By the verb to show, which is presently added, he sets forth the special goodness of God, who vouchsafed to reveal his secrets to the elect and chosen people, by the ministry of the Prophets. By the ancient people, some understand the Gentiles, saying, that the singular number is put for the plural; because the Lord no sooner furnished the nations with people, but he separated them one from another, and established an order which should endure for ever. Others extend it to the creatures, so as the stars should be one people; and the herbs, beasts, and such like, should be another. But when I consider all circumstances, I am constrained to follow another exposition; to wit, that the Lord speaks of his people, and calls them ancient, because he preferred them before all others: and yet it is certain that there were some long before them. The Egyptians, Arcadians, and others, brag of their antiquity. As touching Abraham, he came out of Mesopotamia, while the Chaldeans flourished (Genesis 11:31): and lived solitarily in his house, as if the memory of his name should have been buried in oblivion, when the neighbor countries were replenished with people, and with all sorts of benefits. Neither must we judge of the antiquity of Israel by the length of years, or in respect of anything external, but by God's election: for which cause indeed, the foundations of Jerusalem are called everlasting. It is as much then as if he had said; Before there were any men to forge or frame Idols, I determined in my secret counsel to have a Church, which should endure for ever. This people therefore is the most ancient and excellent of all others, though others be before them both in years and in dignity. For as all things were created for man, so all men were made to serve the Church: indeed, there is not any nation whatever, be it never so high or mighty, which is not much inferior. For the Church is the body of Christ, which far surpasses both in age and excellence. We will not stand to recount fables, as the Jews do, who affirm Jerusalem to be built from the beginning: for the Prophet respects not beginnings of time here. And yet we must hold this principle, that the elect people are more honorable and ancient, than the strange nations; because they approach nearer to God, who is the fountain of eternity.

Let them show.] This permission given, shows that men shall but lose their time in looking for any answer from Idols, touching the foretelling of things to come: and if they should, yet their answers would prove nothing but impostures and words, having always a double signification, with which they were sure to be seduced that went to ask counsel of them, as we have said before.

Vers. 8. Fear you not, neither be afraid: have I not told you of old, and have declared it? You are even my witnesses, whether there be a God beside me, or a God that I know not.

Isaiah shows now why he spoke of the power of God; to wit, that he might confirm the people's faith: for this is the conclusion which he gathers out of the former arguments: Seeing the Lord is so powerful, and governs all things after the counsel of his own will, therefore the people whom he has taken into his protection, have no cause to fear. In the next place he repeats that which was said before; to wit, that God had not only succored the Jews in hugger mugger, in showing himself at unawares, when none waited for his help; but had also upheld their faith by many prophecies, and gave them sufficient testimonies of his fatherly favor: so as his divinity was manifested to the utmost. For what should it profit us to know that God both foresees and is able to do all things, if he did not also manifest the same to us concerning our salvation? Although then it is his pleasure that many things should be unknown to us, yet he communicates so much of his counsels, as is expedient and fit for us to understand.

The word Meaz, signifies a long time: or, (if any had rather take it otherwise) it notes out an opportunity or fitness of time: for the Lord reveals his secrets to his elect, when he sees the time to be convenient. But the first interpretation seems to me the least constrained.

Therefore you are my witnesses.] His meaning is, as I have touched before, that the people could not pretend ignorance, if they contented not themselves with one God, seeing he has so fully manifested himself to them, that they might be the best witnesses of his divine power. What is the end of our knowledge then concerning God's glory? Even openly to witness the truth of God before men, as has been said before: unless we had rather be counted smotherers of that light which he has manifested to us by his holy Spirit. Moreover, we can be no lawful witnesses of God's truth, if he confirm us not by his truth: for what validity is there in his testimony, who doubts of the truth which he is to profess? We must therefore be both taught by God's word, if we will have such a faith and hope as accomplishes salvation.

He attributes here to God the title of strength, as in many other places; because it is not enough to know the eternal essence of God, unless we also ascribe to him power and strength. Otherwise, we should leave him only a bare and naked title, as the unbelievers do; who indeed confess there is a God with their mouths, and afterwards attribute his power to this and that creature.

Vers. 9. All they that make an image are vanity, and their delectable things shall not profit them: and they are their own witnesses that they see not nor know: therefore they shall be confounded.

The Lord now on the contrary shows how miserable the idolaters are which err and vanish away in their inventions, being not firmly grounded on his eternal truth, to wit, they are senseless and void of sound judgment. And as he has previously justly condemned the ingratitude of the people, if by the testimonies of God's prescience and providence they were not encouraged to hope well: so now on the contrary, he arms and fortifies them against the superstitions of the Gentiles. But in regard the unbelievers were many in number, and flowed in forces and riches, he denounces that all is vanity; and to be short, that all their goodly shows would prove deceitful helps in the end. By their desirable things, he not only comprehends their idols, but also all their service, vestments, pomp, and ceremonies, which fools are wont to honor them with. And he sets out these things by a very fit word: for seeing the chief end of man's life consists in advancing the true knowledge and worship of God (wherein stands the main difference between us and brute beasts) so must it be preferred before all things, be they never so excellent: to this (I say) we ought to refer all the thoughts and desires of our hearts. It is not without cause then that the Scripture uses this word, when it speaks of God's worship and service: but it is used here touching a corrupt and furious zeal with which idolaters are carried away after their idols, and their services: for this cause he says that all their desirable things about which they spend so much time, are both vain and unprofitable. Oftentimes also this desire is compared to the filthy lust with which men are so bewitched, or wholly blinded, that they can not see their villainy, nor yet obey common reason, of which we have largely spoken in the first chapter.

In that he adds, themselves are witnesses: some expound it that the idols bear witness against themselves, and plainly teach what vanity there is in them, so as they which perceive it not are wonderfully blinded. But I like not of this exposition: I had rather follow those therefore who refer this to the idolaters, who can give sufficient testimony themselves of their vanity, and know that indeed their idols neither hear nor see.

There is an opposition in this place between God's witnesses (verse 8) and the idols' witnesses in this verse, for the first yield a glorious witness to the truth of God by the sight of his works, and the understanding of his prophecies and promises: the others are constrained to stand mute and dumb, unless they will lie falsely, and bear witness to vain things, having no truth at all in them. I deny not but idolaters brag of their services, and extol them above the skies: but this blind conscience of theirs does more than sufficiently witness how great vanity and wavering of mind there is in that which they do: for they always tremble and are in continual unquietness, though they carry it out with great stirs by their rebellions. Themselves then are witnesses against their idols: as if one having an ignorant teacher, should plead against his insufficiency. So the idolaters shall testify that their gods neither know, nor are able to do anything; because they are driven to confess that the matter of which they consist is nothing but wood and stone, or such like stuff wrought with hands: and that things thus framed and fashioned can neither see nor feel anything at all. The faithful therefore only are the lawful and true witnesses, in affirming that their God both sees, governs, and effects all things done in heaven and in earth. The rest must needs be confounded, albeit they stoutly maintain their errors now with fire and faggot, for their own consciences bear them witness that their minds are enthralled with a vain opinion, and corrupt imaginations.

Vers. 10. Who has made a God, or molten an image, that is profitable for nothing?

He now derides men's madness who presume to be the forgers of gods: for is it not a horrible and execrable thing that a mortal creature should dare to make himself a Creator? Truly there is no reasonable man that would not greatly detest such a fury, and yet the most part are carried away with such a senseless rage even to make gods; and no admonition whatever can reclaim them. But they will answer me, that they have no such thought, and that we do them great wrong to accuse them of such folly. And the Papists at this day tell us that we slander them, and offer them injury in using this and the like testimonies of the Prophets against them: but they endeavor in vain to justify themselves by such cavils. For Isaiah very truly affirms that they are so bewitched, that they think they can make a god: in regard they attribute a divinity to blocks and stocks; as soon as they be once framed and polished, then they forthwith run gadding after them, they vow to them, they pray and bow their knees before them: in a word, they attribute that to them which belongs only to God.

Which is profitable for nothing.] This is to be well observed, for by these words it is evident that all figures, by which men would represent God, are condemned as vain and unprofitable. From which it follows, that God is not only blasphemed, and often times his glory given to dead stocks, but that those which make and receive them, do also lose their labor to their own confusion of face. The Papists allege that these be laymen's books. But this is a weak and childish excuse: for the Prophet testifies, that they are profitable for nothing. I wish them therefore either to confess that their images are vain and unprofitable, or if they dare be so bold, to blot this testimony of our Prophet out of his book. In a place before, he has expressed somewhat more: for (Isaiah 41:23) he says they teach nothing but lies. But we have spoken sufficiently of this matter in the 40 and 41 chapters.

Verse 11. Behold, all that are of the fellowship thereof shall be confounded; for the workmen themselves are men: let them all be gathered together, and stand up, yet they shall fear, and be confounded together.

He not only rebukes the workmen and forgers of idols, but all idolaters, who are so blind and senseless, as to enclose the power of God within a trunk of wood, as soon as it has but received a new form. His meaning is then, that the artisans should not only be punished for their presumption, but those also which shall be companions with them in their superstitions. These shall not escape: for it is good reason that both being guilty of the same crime, they should both receive like judgment. Now they cannot by any means excuse themselves, in regard they see that their idols are vain and dumb, forged and framed with man's hand: how can they be gods then?

Let them all be gathered.] As if he should say; Let idolaters and their idols combine themselves together; yet shall they fear and be confounded, when they shall stand up before God's tribunal seat.

But it is not without cause that the Prophet threatens them with fear and confusion: for idolaters are wont proudly to advance themselves, and to despise others. They glory much in their multitude, as the Papists do nowadays; who in reproach and disdain, esteem us but a small handful. They insolently insult over us, and band themselves with wonderful pride both against God and his word. Isaiah therefore appeals here to the consciences of such men: for however obstinacy and extreme rebellion of heart has possessed them, yet are they constrained to tremble and quake when they are alone, crying out, What shall we do? Especially when they look towards the end of all their actions: for they have no stability upon which they may boldly rest. When their rage pricks them forward, then they are audacious enough; but when they come again to themselves, and at leisure think back on what they have done, they melt away for very fear. Their fury, pride, and multitude then, ought not to terrify nor astonish us. Why so? Because all this will in a moment be brought to nothing. Let us not be much moved therefore at the combinations, bravados, and devilish plottings of the Papists, seeing we know that all these things shall turn to their overthrow; for the more they overflow in insolency, and advance themselves against God, the more heavy and shameful shall their extreme fall be.

Verse 12. The smith takes an instrument, and works in the coals, and fashions it with his hammers, and works it with the strength of his arms: yea, he is hungry, and his strength fails: he drinks no water, and is faint. 13. The carpenter stretches out a line, he fashions it with a red thread: he plants it, and he portrays it with the compass, and makes it after the figure of a man, and according to the beauty of a man, that it may remain in a house.

It is not in vain that the Prophet makes this large description; for his meaning is to rouse up the drowsy consciences of the superstitious, out of their senseless blockishness; if by any means he might either terrify, or at least hinder the Jews from being made drunk with this poisoned cup: for they were surrounded on all sides with an infinite number of idolaters. He describes every thing point by point, that he might give them clearly to discern of their spiritual frenzy and madness. I grant he might have condemned this their wickedness even in few words; but this large description makes it very apparent, when he thus reckons up the smith, the carpenter, the tools, labor, and diligence of these workmen; to bring us (as you would say) even to the acting of the thing itself. For men who naturally have these errors engraved in their understandings, are more moved this way, than by a plain sermon. Neither can they be wakened from their sluggishness, but by continual loud cries. All things therefore must of necessity be broken down for them into small morsels; yea they need have it chewed for them, and put into their mouths like young children, that so at the last they may comprehend that doctrine, which otherwise seems new and strange to them.

Yea, is hungry.] He expresses the zeal with which idolaters are carried away in forging their gods: for they are so fiery and vehement, that they can keep no measure at all. Their lusts prick them forward as mad men, to run upon their own destruction: they will not afford themselves time to eat nor drink. This fury therefore may well be compared to the raging lusts of whoremongers, as we have said before. In a word, they spare not their strength, but employ all the faculties and powers both of soul and body in this business; which is better understood by the strength of the arm. As if he had said, They deprive themselves of diet and rest, they apply to the utmost the strength of their arms: indeed, they will scarcely allow themselves the common comforts of nature. In a word, they spare neither pains nor cost to finish their gods, which they so much desire (verse 9).

Now, whereas he says, that though these faint, yet they give not over, but endure hunger and thirst, rather than to hinder their work, it is to be understood of the workmen: yet it may also as well extend itself to all the endeavors of an inconsiderate zeal. For we see how the superstitious will torment their bodies in their fervent devotions (as they call them.) But the more they melt and pine away themselves to fall into perdition, the more vile and abominable is our sloth, when we defraud God of that service which to him appertains. But in the end he shows with what folly this diligence is filled, seeing the whole fruit of their labor is to behold their idols, idly to rest without fear in whatever place they were fastened: as if some lazy body should wallow in the ashes, or lie all day soaking in his bed.

Verse 14. He will hew him down cedars, and take the pine tree and the oak, and takes courage among the trees of the forest: he plants a fir tree, and the rain nourishes it.

The Prophet sets forth not only the zeal and witless rage of idolaters, but also their obstinacy and rebellion. For in that he says, they cut down cedars, and did plant a fir-tree; it is to show that they persevered long in their folly, and were not overtaken with any sudden passion, which drove them to forge these gods. They are not content only to choose trees of sufficient growth, but they also plant them young, water, and husband them, and wait a long while, till they be come to a sufficient stature to make an idol of. When we read these things, and see such a horrible rage, let us know that God takes us by the neck (as it were) to pull us from there, and to continue us in true piety. We must take these foxes (I mean these lusts) early, and kill them while they be cubs, lest if we nourish them over long in our breasts, they grow wild and impregnable. We are evermore to watch over our own hearts, that a wicked lust no sooner creeps in to carry us away to the love of idols, but we forthwith root it out, for fear of falling into these deep gulfs; because even the best of us all bears about with us some seeds of this brutishness, which by no means can be weeded out: or rather, they will bud and sprout up in us without ceasing, unless we be purged of them by the power of the Holy Ghost.

Moreover, seeing idolaters are thus violently carried down the stream in serving their idols, have not we cause to blush for shame, that are so cold in the service of our God? Let us ([reconstructed: I] say) blush and be ashamed of our sloth and [reconstructed: lukewarmness]; or rather, our coldness, while [reconstructed: those] that worship idols, are fire hot as it were with zeal: and let us also think on the account we are to make. With what [reconstructed: vehemence] are the Turks carried away, when the matter concerns the maintenance of their Mahomet and his blasphemies? Are they not ready to shed their own blood, and to give their lives for the defense thereof? The Papists are not behind them herein: for they are no less inflamed with fury to uphold their superstitions. And we in the mean while can content ourselves to sit still; much ado there is to quicken up our zeal: or rather, do we not often even quench those good sparks which God has kindled in us by his Holy Spirit? Hearken what Jeremiah says; Has any nation changed their gods? But my people has forsaken me the fountain of living waters, to dig to themselves broken pits that can hold no water (Jeremiah 2:11). This comparison therefore ought to be well observed, lest we be found less constant in maintaining the truth, than idolaters are obstinate in defending lies.

Verse 15. A man burns thereof; for he will take thereof, and warm himself: also he kindles it, and bakes bread, yet he makes a god, and worships it; he makes it an idol, and bows to it. Verse 16. He burns the half thereof in the fire, and upon the half thereof he eats flesh: he roasts the roast, and is satisfied: also he warms himself and says, Aha, I am warm, I have been at the fire. Verse 17. And of the residue thereof he makes a god: he bows to it, and worships, prays to it, and says; Deliver me, for you are my god.

He worthily taxes their sottishness, that manifest experience itself cannot lead them to conclude it for a thing impossible, that a trunk of wood should become a god. He also taxes their unthankfulness, in defrauding God of his honor, seeing his power may easily be discerned even in the growth of themselves. For when a man puts wood to various uses, the bounty of God forthwith presents itself before his eyes, be it in warming himself by it, or in baking bread in the oven, in roasting, or heating his meat with it. In a word, as often as we warm ourselves, and enjoy these benefits by our fires, shall we not be convinced of inexcusable ingratitude, if we therein consider not of God's goodness, who has so provided, as to leave us lacking nothing that is needful for us?

To this belongs these words, "Ah, I am warm": for this speech expresses the joy of such as being freed from discomforts and wants, begin to bless their own good estate. But can there be a more unworthy or unreasonable thing committed, than for men in such a comfortable manner to have the use of God's blessings, that their hearts are filled with gladness, and yet never to be thankful to the author from whom they proceed; in fact, to abuse his great riches to violate his honor? No doubt in the meat that is in their kitchens, and in other commodities, they see that the wood is their servant and made for their use, why then should they bow before a trunk of wood, that shall resemble the shape of a man? Is not God robbed of his right by such a course? And when they pray to their images, do they not rob the Lord of that sacrifice which he principally requires? The very profane writers have sometimes derided the folly of these idolaters, who dared after their own invention to frame a god of a corruptible substance, of which they made no reckoning before. From this came the taunt of the poet Horace, who brings in an idol speaking thus: I was the [reconstructed: block] of a fig-tree, serving no purpose, while the carpenter, not knowing whether it were best to make me a seat to sit upon, chose rather to make me such a god as you now here see me. But such folk notwithstanding could not see the fountain from which this impiety sprang, because they did not give themselves to consider that goodness and power of the only true God which shines in all his creatures.

Now when the prophets dealt thus bitterly against idolaters in laying forth their fury and sottishness, no doubt but they complained as if he had offered them great injury: neither were they without their tricks, but to the utmost colored over their errors with fine pretenses: namely, they confessed that the gods were in heaven, as may be seen even in their own writings: neither would they in express terms affirm the stone or wood was a God indeed. And this shift also the Papists have found out at this day against us, because they would not be condemned of so gross a blindness. But we have told you, that the prophet stands not so much here to debate about the simple essence of God, who also were no better than an idol, if nothing but that were given to him: but the question here is touching his properties, namely, his prescience, power, providence, justice, salvation, and such like, which our prophet would have ascribed to him fully and wholly. And when idolaters erect images and run to them for aid and succor, supposing that God hears them; also, when they speak to their puppets which they set before them, do they not tie their salvation to the things themselves? But this brutishness proceeds from the ignorance of the nature of God, in that they imagine him to be carnal like themselves, who is a pure and spiritual substance: and thus they manifest the base opinion they have conceived of God, whose glory they reject and profane, in likening him to corruptible and earthly things: for what is more dissonant from his Majesty than images? And yet those that worship them, endeavor to enclose God in heaven, and to make him stoop to their lusts. The prophet is justly displeased then with such corruptions, and therefore galls the furious desires of these superstitious ones, seeing a man cannot think of nor utter a thing more detestable.

Verse 18. They have not known, nor understood: for God has shut their eyes that they cannot see, and their hearts that they cannot understand.

His conclusion is, that it were impossible for men endued with common reason to be thus reasonless, if God had not shut up both their eyes and hearts. For had they but a dram of wit in their heads, they must of necessity be drawn to consider how absurd a thing it is to worship a fragment of that wood which they themselves had burned, and with their own eyes saw it consumed to ashes before them. But inasmuch as they neither know nor understand anything, nor will be brought to believe their own senses, a man may well conclude, that they have become beasts: for this ignorance with which Isaiah reproaches them, is as much as if he had said; They are beasts in the form of men. And however many among them were otherwise sharp-witted enough, yet in this behalf they were more than sufficiently convinced of their brutish senselessness.

The reason added in the latter part of the verse, is not to lessen their fault, but to show how odious and hateful their sin is: for men would never become so senseless, unless God in his just judgment had given them up to a reprobate mind. Some supply God here: others, the false prophets: affirming that the people were blinded, because they were seduced by their impostures; otherwise they would never have been plunged into such gross errors: for false doctrines blind the eyes. There are others who take it in another sense, and they refer it to Satan. But because the first exposition is most used in the Scriptures, I rather allow of that; namely, that God blinded them justly. Unless any would rather refer it to the idolaters themselves, who wittingly are wont to put out the eyes of their own reason: and in this sense there must be a change of the number; namely, they: a thing much used among the Hebrews. But I have set down that which seemed fittest. You may also add, that it is very usual in the Hebrew tongue, to conceal the name of God, when it mentions him.

Now it appears by many places of Scripture, in what sense God is said to blind the eyes, and to harden the hearts; namely, when he takes away the light of his Holy Spirit, and gives men up to their own lusts: so as they can no more be reclaimed by any persuasion. He also arms Satan with the efficacy of error, by causing him to lay such snares in the way of those that receive not the truth in love, as they can never wind themselves out, but must still be subject to his illusions and bewitchings. What remains then but gross darkness and blockish ignorance, through which this tyrant, the father of lies and of darkness, gets free egress and regress. For there is not left us so much as one spark of light to scatter these mists of error: but we shall be driven on with the spirit of giddiness, with which the Lord smites the reprobates, so as we shall be strangely hauled to and fro at Satan's pleasure.

And yet we must not lay the blame of this blinding upon God, for he always finds just cause so to do, though many times it be hid and concealed from us. Neither is it fit we should curiously pry into this secret, nor to enter into his hidden counsel, unless we mean withal to bear away the punishment of our own presumption. I grant the causes for the most part are most apparent, as men's unthankfulness and rebellion against God: as Saint Paul describes it at large in the Epistle to the Romans, Chapter 1:28. for their blinding is the just fruit of their deserts. However men excuse themselves then through ignorance, yet this will be no sufficient plea: for they had never been wrapped in such errors, if the Lord had not done it for their wickedness sake.

Now from the just judgements of the one, we may draw sound and infallible arguments from the iniquities of the other: for God is just, and therefore never punishes any man unjustly; he blinds no man till himself has deserved it, and has wittingly shut his own eyes: let the fault therefore rest wholly in men, who of set purpose seek their own blinding and hardening. The Prophet's meaning then doubtless is, that men who ought to suffer themselves to be governed by divine instincts, being naturally endowed with some light of reason, were worthily rejected of the father of lights, to be the bondslaves of Satan.

Verse 19. And none considers in his heart, neither is there knowledge nor understanding, to say, I have burnt half of it even in the fire, and have baked bread also upon the coals thereof: I have roasted flesh and eaten it; and shall I make the residue thereof an abomination? Shall I bow to the stock of a tree?

This is a confirmation of the former sentence, whereby the Prophet labors to prevent all excuses, because unbelievers delight to maintain and uphold their own ignorance. And whereas it commonly falls out that men have ripe wits in devising and foreseeing things for their own advantage in the world, but are as blind as moles or bats, in things belonging to God's worship and service; the chief cause is, that they are too eager in pursuing worldly profits and pleasures, but are too slack in seeking first the kingdom of God. In this sentence therefore the Prophet reproves this contempt of piety and religion, in that having fetched such long circuits, yet these unbelievers consider not in themselves whether they are in the right way or no, or whether they labor not in vain in spending so much cost and labor in the pursuit of their errors and superstitions.

He also proves that their sottishness is inexcusable, in that they give themselves to such newfound services. For if they did but weigh all circumstances a little in an equal balance, they might easily perceive their own gross folly: but seeing they be blind, it is a sign they mean to deceive themselves, and to please themselves in their blindness. And therefore there is no pretext of excuse at all left them, which can stand them in any stead: ignorance they can pretend none, because they will not apply their wits to search out the truth. Returning into the heart, is taken here for consulting apart by a man's self: for there is scarce a child so rude, that may not be a sufficient judge to condemn so palpable a madness. The superstitious therefore favor themselves too much; for they sin not altogether of ignorance: neither is this vice so much to be attributed to man's natural corruption, as to his obstinate and headstrong opinion.

Verse 20. He feeds of ashes: a seduced heart has deceived him, that he cannot deliver his soul, and say; Is there not a lie in my right hand?

This verse again confirms the former sentence. To feed of ashes, signifies as much as to be replete with ashes: as, to feed upon wind (Hosea 12:1) signifies to be filled with wind; for the same may be said of the one, that is said of the other. As on the contrary, You shall feed the truth (Psalm 37:3) for you shall be satiate with truth: that is to say, filled. Others again expound, You shall administer spiritual food: others, You shall feed faithfully. But I had rather follow the first interpretation. Here his meaning is to say, that men are swollen indeed, but in the meantime they are windy and empty: for they are only stuffed with vanity, which has no steadfastness in it. And therefore they rather burst with pride, than by being any way satisfied with good nourishment.

Afterwards he comprehends both the former points again; to wit, that they see nothing, because they are entangled with deceitful baits; and yet that they wittingly and willingly cast themselves into these snares of vanity. The Prophet insists long upon this matter, to show that nothing pushes forward these idolaters, and the superstitious sort to commit these outrages, but their own free will. What reason have they then to lay the blame upon others, seeing the cause of these evils proceeds altogether from themselves? Which evils they will needs retain and carefully nourish within them. They advance themselves in wonderful pride against God, they are replete with a false opinion of their own superstitions: in a word, all unbelievers are ready to burst with pride. Let us in the meantime feed upon the solid meat of sincerity and truth, and let us beware we suffer not ourselves to be misled by any such delusions.

Notwithstanding he taxes them (justly) you see, for pleasing themselves in so foul a vice: for who is it that will pardon such a carelessness, as is joined with the loss of men's souls? We see how busily men bestir them, when the natural life is in jeopardy: does it not stand us much more in hand then, to awaken men out of the slumber of their souls, which are in danger of eternal damnation; especially if we may do it by putting forth our hand in pulling them out?

Moreover, it is said that he delivers his soul, which by repentance escapes out of Satan's nets. And in that sense we are said to save one another, when we bring men that have erred into the right way by our holy admonitions. From where comes it then that idolaters run headlong into perdition? Because they take the bridle in their teeth, and willfully rush into the same, even as the horse rushes into the battle.

Lastly, in the end of the verse he shortly shows the means whereby men may recover themselves out of this danger; to wit, in considering their own works, without flattering of themselves: for he that pleases himself in his error, and inquires not whether he does well or no, such a one shall never be able to deliver his own soul. As for example, our Papists will not examine upon what reason their divine service is grounded, but content themselves to cover such a beastliness under the cloak of simplicity; as if God meant to have a Church of rude asses, or as if he had not commanded us to distinguish between that service he accepts, and that which he rejects: or as if he had not commanded us diligently to search what his good and acceptable will is, lest we should indifferently allow darkness for light, and sour for sweet. For these things must be examined by the touchstone of his written word: which if we shall do, it shall be easy for us to escape out of the dangers; if not, then let us lay the cause of our ruin upon ourselves. Why so? Because our meaning is to perish willfully, in regard we will not suffer ourselves to be brought into the right way, or will not bear the words of exhortation.

Verse 21. Remember these (O Jacob and Israel) for you are my servant: I have formed you: you are my servant; O Israel forget me not.

Now he applies that to the people's use, which he has so long insisted upon before, touching the lies and superstitions of the Gentiles; wherein the ignorant deceived themselves, especially in the matters belonging to God's worship and service. Now he wrote not this so much for them of his own time, as for their sakes principally which were to succeed, and should afterward remain captives in Babylon. In which regard, they by their long abode among the idols, were in danger to be corrupted, and declined from the true service of God, if they had not been restrained by such bridles. The Prophet therefore admonishes them, that however they should be detained seventy years in captivity, yet they should call these exhortations to mind, thereby to sustain their hearts in their greatest temptations.

You are my servant.] He adds this as the reason why they should remember these promises; even to keep themselves from this common contagion. For it had been a thing insupportable for the elect people, whom God had enclosed within the limits of his law, thereby to separate them from others, if they confusedly and indifferently should have mingled themselves among the pollutions of the Gentiles. As if he should say; Wonder not you that the Chaldeans are so rife in their errors, neither follow their example: because I have formed you to serve me: that is to say, I have reformed and regenerated you, that you might be heir of eternal life. Of this creation we have amply spoken heretofore; to wit, that it pertains to the renewing of the inward man. Now the Scripture is often accustomed to use this argument, to wit, You are called to holiness, and not to uncleanness: (1 Thessalonians 4:7). Also (Philippians 2:15), Walk as children of the light, in the midst of a perverse and wayward nation. With many the like places.

Hence we gather that we are worthy of many stripes, if by our carelessness and negligence, we suffer that light of God's grace with which he has enlightened us, to go out; because our fault will be much greater than theirs who have not tasted of the like favor. I grant the profane are worthily punished; neither shall the excuse of ignorance be able to serve their turns: but those that have received grace, and have abused it, shall be worthy to be the more severely chastised.

Forget me not.] His meaning is, that it is impossible for those which were once entered into the good way, to turn aside; unless it be by forgetting of God. For as long as the remembrance of his Majesty remains imprinted in the tables of our hearts, neither errors nor impostures shall ever be able to take place. Is any revolted from God then to turn to superstition and impiety? Let him impute it to his own malice.

What is the cause of apostasy then? The forgetfulness of God: for that by little and little draws us out of the right way, till at the length we be wholly revolted. But by the remedy here prescribed, he assures them that they shall be out of danger to revolt, namely, if they exercise themselves in continual meditation: for if our minds grow once careless herein, they gather rust (as it were) which infects and corrupts all knowledge of God, till it be clean eaten out.

Verse 22. I have put away your transgressions like a cloud, and your sins as a mist: turn to me, for I have redeemed you.

The Lord promises deliverance to his people: for the truth is, that our minds cannot be raised up to remember him as we ought, unless we first feel him gracious and favorable to us. That he might preserve his people which he had formed for himself from revolting then, he adds now a promise of consolation; to persuade with them, that this their banishment should not endure for ever: for God (as he is a most patient and loving Father) so mitigates their corrections, that he always forgives the faults of his children.

As touching the putting away of their iniquities, it properly belonged to the captives, which for their iniquities' sake suffered that punishment. Hence it followed therefore that God being appeased, their deliverance was at hand: for it is an argument taken from the cause to the effect. If the fault be remitted, so is the punishment. For the Jews were no sooner reconciled with God, but the punishment which they suffered for their transgressions ceased.

Now in these words there is hidden a close exhortation to repentance, not only to move them to sigh under the burden of their afflictions, but to acknowledge them as just recompenses of their iniquities, whereby they had provoked God to wrath. As often then as he handles us roughly, we must not crave so much to be disburdened of this our sorrow and misery, as rather to begin at the forgiveness of our sins, that God would not impute them to us. And here we have cause given us again to meet with that fond distinction of the Papists, who confess that the fault indeed is forgiven, but not the punishment.

By the similitude of the cloud, he means that the Lord would no longer continue to pursue them in his wrath, nor to correct them in his displeasure; because their sins being put out of his sight, the punishment was therewith also abolished. For you see that on a fair day, the clouds which before darkened the light of the sun from us, are vanished and gone. Let us therefore reject these devilish inventions of men, whereby they labor to overthrow this comfortable doctrine of the free remission of sins, seeing it flatly crosses the doctrine of the holy prophets.

This clause which is added, return to me, may be taken two ways: either that the Lord thereby exhorts them to repentance: or that therein he gives them hope of deliverance: but both expositions may suit well. We have told you that it is usual in the Scriptures to exhort to repentance, as often as it mentions our deliverance: for the Lord purposes by this means to draw us to himself, that he might thereby fit us for the receiving of his benefits. But because the people were in a manner past hope of their deliverance, in respect of their own infidelity, we may take these words as a confirmation, that from there the people might undoubtedly conclude in themselves, that they should return. As if the Lord should have said: I know you think me to be far from you in this your distress, yet be of good cheer, for I am mindful of you still. Now this latter exposition pleases me best, because as I think it suits best with the text. For the Prophet above all things studies how to confirm these poor captives in the promises: indeed, and if it were possible, to engrave them in their hearts. Well, he commands the Jews to turn to the Lord, however their long exile hindered them from hoping that he would be their redeemer. As if he should have said: Though I seem to be far from you, and to neglect you, yet be not discouraged, for I am resolved to redeem you.

Vers. 23. Rejoice you heavens, for the Lord has done it: shout you lower parts of the earth: burst forth into praises, you mountains; O forest and every tree therein, for the Lord has redeemed Jacob, and will be glorified in Israel.

He now exhorts the Jews to giving of thanks, not only as a testimony of their duty, but also to assure them the more fully of their deliverance. And thus he brings the people as it were to the thing done, no less than if they had seen their deliverance before their eyes. For such manner of speeches affect us much more than if the promises were delivered in naked and bare terms. Seeing then the people might stand in some doubt of their return, because they languished long in their miseries, and were almost consumed in them: the Prophet awakens them, and not only frames them a song fit for the paying of their vows, but also shows that this work of God shall be so glorious, that the very heavens and the earth, with all the insensible creatures shall admire the greatness and novelty of it.

You mountains sound forth praises.] We may well interpret, you high heavens, and you earth below, sing praises: but because he makes mention of the mountains, he calls those the lower parts of the earth which are even, as the plains and valleys, to the end that all countries on whichever side, might be incited to celebrate and magnify the name of the Lord.

He adds afterwards, that this work which all the creatures are called to behold and admire, is the redemption of his Church: (for that is comprehended under Jacob and Israel) and signifies that God's glory shall wonderfully shine therein. Besides, we are to consider that which I have said elsewhere; namely, that their return is not simply set out here, but the end thereof also is comprehended under it: for they were redeemed out of their captivity, upon condition that God in the end might gather under one head (namely, Christ) a Church composed of all nations under heaven.

Vers. 24. Thus says the Lord your redeemer, and he that formed you from the womb; I am the Lord that made all things, that spread out the heavens alone, and stretched out the earth by myself.

Now the Prophet will forthwith according to his custom, fall into a description of God's power; because the promises would little move us, unless the doctrine of God's power were also added, to remove all doubts and scruples out of our hearts. For it often falls out that by our obstinacy and distrust, we diminish both the goodness and power of God, in attributing less to the same than we ought: for which respect the Prophet heartens on the faithful by the excellent titles afterwards mentioned, to the end they might hope above hope. And yet he begins with the commendation of the goodness and fatherly affection which God bears his Church to the very end: for the setting forth of God's force and power would move us but little, if himself should not therewith draw near to confirm us in the assurance of his goodness. We must not begin at his majesty then, nor mount so high, for fear of being overwhelmed: but this love of his, by which he graciously draws us to him, must be embraced by us also.

The title of redeemer in this place, is referred to the time past, in regard that the Jews, who were once redeemed out of Egypt (as out of a bottomless gulf, and that by a miracle almost incredible) ought from the remembrance thereof to be confirmed, in hope of the everlasting continuance of it from age to age. He calls himself their former, in the same sense which we have often expounded it before; namely, because in regenerating those by his Spirit whom he adopts, he makes them new creatures. And thus by the way he puts them in mind of the benefits they had already received; that from there they might conclude, that God would be sure in his promises concerning their deliverance for the time to come.

From the womb.] He adds this also, to teach them to acknowledge that all the benefits they had received from God, were undeserved: for he had prevented them by his mercy, even before they were able to open their mouths to ask any benefits of him. And by this consideration David cheers up his spirits in his extreme distresses: It is you, O Lord, says he, that has drawn me out of my mother's womb: you gave me hope while I sucked my mother's breasts. I was cast upon you even from the womb: you are my God from my mother's belly (Psalm 22:9-10). But our Prophet speaks not here of that general favor which is common to all men as soon as they are come into the world; but he magnifies that covenant whereby God had adopted the posterity of Abraham, even to a thousand generations: for doubtless he which has begun so good a work, would finish the same to the end.

In the next place follows the titles concerning his power; to wit, that it is he which of his own good pleasure did spread out both the heavens and the earth. By the word spreading out, his meaning is, that the absolute government of the whole world is in his hands, and that all creatures are subject to him: for God's word and power ought so to be joined together, that they must never be separated.

Vers. 25. I destroy the tokens of the soothsayers, and make them that conjecture fools, and turn the wise men backward, and make their knowledge foolishness.

The Prophet expressly adds this, because Babylon not only surpassed all other nations in riches, men, and munitions: but also in a wonderful measure of wisdom, and that in such wise, as they seemed to pierce even the very skies. For what inconvenience could befall them which foresaw things to come a far off, and could prevent imminent dangers, as they imagined? Astrologers, which then were in great request among them, foretold of great matters, and from there came that bastard Astrology which we call Judicial, wherewith many good and toward wits at this day are corrupted. They usurp the name also of Mathematicians, that they may get them the more credit among the common people. But the Egyptians gloried as the only authors of this science, because they held themselves to be of greatest antiquity, and were the instructors of others. But this contention we leave to them. Sure it is, that the Chaldeans were practitioners of it from the beginning, and so highly esteemed of it, that both Greeks and Latins have given the name of Chaldeans to the Astrologers. For as much then as they trusted very much in this science, the Lord avouches that he will scatter all things belonging to it.

Now by the word tokens, or signs, he understands the situation, concurrence, and diverse aspects of the stars, from where the Astrologers draw their conjectures. In the next place he says he will make them fools. Some take the word Baddim, for lies: as if he should say, The divinations of Astrologers are but impostures, and mere illusions: but I had rather take it for soothsayers, it being often elsewhere taken in this signification.

But it may be demanded whether he utterly condemns the Astrology of the Chaldeans, or only the abuse and corruption of it.

I answer, he here only condemns the signs whereby the Chaldeans conjectured, as if they could judge of things to come: for the Lord pronounces that all such things are merely vain. It is not without cause then that he forbids his people to ask counsel of Astrologers, Soothsayers, Prognosticators, and such like Magicians, and that no man should have to deal with men of such professions under pain of death (Deuteronomy 18:10-11). But if any could have gathered certain conjectures from the situation and aspect of the stars, no doubt the Lord would never have condemned such sciences. Seeing then without exception he forbids them, it clearly shows they contain nothing but mere illusions, and therefore that all his people should esteem them as abominations. But those that plead for this vanity, allege, that the Lord has given the planets and stars for signs (Genesis 1:14). Be it that I grant them this principle, yet we must consider of what they are signs. For we condemn not that Astrology which contemplates the course of the stars, wherein God's wonderful Majesty is to be seen: but we reject as vain such curious heads as will from there conclude how long kingdoms and commonwealths shall stand; what accident shall befall this city, or nation: that man, or such a woman, for in this they pass their bounds, and abuse these signs, which were never ordained to foretell things to come. I confess indeed that sometimes we are admonished by these celestial signs to behold God's wrath, which we have justly inflamed, and also the plagues which hang over our heads, but not to make us so fool-hardy as from there to conclude of every particular accident, much less to search out things hidden and unrevealed, which it is not lawful for us once to inquire after. But above all things we are to find out the cause and spring of this mystery of iniquity which is in it: for a man no sooner receives this error, to wit, that man's life is governed by the stars, but God's providence is right away overthrown, and he turned out of his judgment seat: or thus, that they may take from him the authority of punishing the wicked any more, or, in his mercy to give life to those that were lost. For such as think that the stars govern and rule men's lives by their irrevocable movings, do straightway harden their own hearts with this imagination of fatal destiny, and so they leave nothing at all to God: thus then his judgments are concealed, piety nipped in the head, and prayer utterly abolished.

He calls them wise, and attributes knowledge to them by way of granting them so much, for such kind of men are wont to glory much in the titles of wise men, and in making show what knowledge they have in the stars, as if God had called them to be of his privy Council. Thus then in a word he concludes, that none of these vain masks of wisdom, nor knowledge, shall be able to hinder the Lord from overturning of their estate, because he will bring all their juggling tricks to nothing.

Vers. 26. He confirms the word of his servant, and performs the counsel of his messengers, saying to Jerusalem, you shall be inhabited: and to the cities of Judah, you shall be built up, and I will repair the decayed places thereof.

Now the Prophet applies that which he said before to his purpose: for although he has spoken generally, yet he respected a certain end, that so he might fit his speech to the purpose in hand, lest the Jews should be troubled with this feigned wisdom of the Chaldeans, and so be brought to doubt whether God would at any time deliver them or no. He opposes their vain predictions then to God's promises, that no man should think this Monarchy was utterly exempt from danger. Now the promise was this, Babylon shall fall (Chapter 21:9). But my people shall be set at liberty.

The Chaldeans derided these promises, as if they should thus have said, Must we needs fall? A sort of wise men no doubt: as if we could not foresee that by the stars if any such thing should happen. The Lord therefore says, that he will raise up, that is to say, will accomplish that which he has promised, and will bring such things to pass, as the wise men neither yet had, nor were able to conjecture. For the scorners esteemed no better of these prophesies than of an unprofitable sound which should forthwith vanish. Against such an opinion he opposes the word to raise, thereby showing that God would cause his word to be believed.

The name servant, may be understood of all the Prophets, unless we had rather say, that Isaiah is chiefly here specified, as the most apparent witness and messenger of this deliverance. But there is no need why we should restrain this to one in particular, seeing it is a thing common to them all, being all called by one and the same name of Ambassadors or messengers of God: for he had sent many to them, that by a mutual consent they might the better uphold the faith of the people.

Under the word counsel, he comprehends God's decrees, but not all: for it is unlawful to sound the depth of those secrets which he has not revealed to his servants: but when he discovers that which he has purposed to do, we ought to receive the same with as great reverence as if God himself had opened his most secret counsels from heaven. Let men beware then how they give scope to their appetites, to inquire further of things than God has revealed by the mouth of his Prophets (see Deuteronomy 29:29). To be short, his meaning is to commend the authority of his word which is uttered by the ministry of men, and that no less than if they revealed to us the eternal counsels of God.

Which says to Jerusalem.] After the Prophet has spoken generally, he fits his speech in as particular a sort as he can to the present purpose touching God's promises, for otherwise the people could have reaped little fruit by them. He names Jerusalem therefore expressly, to give them to understand that it should be restored. In this therefore we are especially to observe God's power, in that he is able as often as need is, miraculously to defend, indeed and raise up his Church even from the gates of death. Do we believe that he is true and almighty? Then may we be assured that there shall always be a Church: and when sorrowful times approach toward us, let us hope that he will speedily redress all disorders; for that which is here said to Jerusalem, appertains to the whole Church. If we be enforced at this day then to see her lie in the dust, and her towers cast to the ground, so as nothing but pitiful desolations every where appear; let us build upon this promise, that God in his time will build and repair the decayed places thereof, and bring her to her perfect hue.

Verse 27. He says to the deep, Be dry, and I will dry up your floods.

Some think the Prophet describes Babylon here under a figure; neither do I deny but it may be here comprehended: yet I cannot allow that it should be only restrained to her. For I had rather take it for some unexpected mutation; because he shows there will be a necessity of such a rare change, as if the people were to be drawn out of the bottom of the sea: but he resolves them, that God will be omnisufficient to overcome all lets and impediments. As I think therefore, Isaiah rather alludes to that first deliverance, at what time God brought the people out of Egypt through the midst of the sea: as if he should say; I have done this for your fathers, hope for the like at my hands now, and think not that the ways through which you are to pass homeward, shall be stopped up against you.

Verse 28. He says to Cyrus, You are my shepherd: and he shall perform all my desire: saying also to Jerusalem; You shall be built; and to the Temple, Your foundations shall surely be laid.

This is an excellent place. In which we may consider, not only the admirable providence of God, but also a worthy testimony of the truth and authority of his promises: for Cyrus was named here a long time before he was born. How may that be proved? There was between the death of Manasseh, who put Isaiah to death, and the birth of Cyrus, more than a hundred years. But say he had now been born, who could have foretold that he should have come to Babylon, from the furthest mountains in Persia? These things are worthy our observation then; for they show that Isaiah spoke not by the will of man: for who would ever have thought that one called Cyrus, should come with marvelous swiftness from the remotest and most barbarous parts of the world, to deliver God's people? Whereas scoffers object, Objection. that the Jews might forge this after all was come to pass: it is so sottish and absurd a cavil, Answer. that it needs no refutation. For during the captivity, the Jews turned over these books, to confirm their hope touching their deliverance: who doubtless had been put clean out of heart, if the Lord had not comforted them by these and such lively promises, which were as goodly monuments left to strengthen the minds of the faithful in faith and hope. Neither do I doubt but Cyrus himself was much amazed, when he understood that God had appointed him to be the shepherd and leader of his people Israel: indeed, it is very likely also that it greatly inflamed his heart with such a love toward the Jews, that it framed him with readiness of mind to furnish the Jews with victuals and other necessaries for their journey. Thus the Lord points him out with his finger, by whose hand he determined to redeem his people; that so they might not gaze here and there for help in their perplexities.

And says to Jerusalem.] This is the conclusion which confirms the former things; and all to assure them that Jerusalem should undoubtedly be built again. As also, that hereby they might conceive in what dear and precious account God had them, when they should see the monarchy of the East given up to the Persians. And therewith he shows for what cause Jerusalem shall be restored: even that God's pure worship and service might be there again erected. For he promises not this restoration to the end men should seek their own ease or preferment, but that the Lord may be called upon of his servants, in peace, in purity, and in sincerity of heart: which it stands us in hand to observe diligently, because many prefer their temporary pleasures and profits, before the honor and worship of God. In regard of which, Haggai takes up a bitter complaint against those of his time; Is it time for yourselves to dwell in your ceiled houses, and this house to lie waste? Again, You suffer this house to lie waste, and you run every man to his own house (Haggai 1:4, 1:9). And yet it was the Lord's pleasure they should chiefly have regarded his house. To this pertains that which the prophet adds, And to the Temple; Your foundations shall be laid. Indeed we at this day have no Temple of wood and stone which we are commanded to build, but the living temples of the Holy Ghost (1 Corinthians 6), namely, ourselves, because he has chosen us for his habitation. These are the temples which we must build up by the wholesome doctrine of God's word, that we may be framed to a holy and an upright conversation, and to render him the service due to him. For this is the very cause why God will have a church in the world; namely, lest the memory of his blessed name should be clean abolished from among us.