Chapter 45

Vers. 1. Thus says the Lord to Cyrus his anointed, whose right hand I have held to subdue nations before him: therefore will I weaken the loins of kings, and open the doors before him, and the gates shall not be shut.

Isaiah continues forth the matter which he began to handle in the latter end of the former chapter. For he shows that God has not promised deliverance to his people in vain; because he had before ordained and decreed the means how to bring it to pass, according to his own purpose. When there is question made touching our deliverance out of any danger, we immediately inquire by what means it may be effected; and also the reason of it. Now although God had rather hold us in suspense, and so to conceal from us the means he has already in his hand: notwithstanding in this place he applies himself to the weakness of their minds, and is content to name the party under whose conduct he purposes to bring them home into their country. For in regard their faith was to be sharply assailed by diverse temptations of other kinds; he was willing here to prevent this particular doubt, that so other troubles which befell them, might not utterly crush them. To give the more efficacy then to his word, he turns to Cyrus, saying; I have chosen you to be my king. I will take you by the hand, and will subdue nations before you; so as they shall make passage for you, and shall willingly yield themselves vassals to you. For this turning of his speech to Cyrus, was much more effectual, than if the Lord had spoken only to his people.

Object. But some may think it strange that he calls him his anointed, seeing this title only pertained to the kings of Judah and Israel, in regard that they represented Christ's person. For to speak properly there is but one anointed of the Lord: according to which Habakkuk says; You went forth with your anointed, for the salvation of your people (Habakkuk 3:13). For the kingdom was set up in the person of David, which was the image of Christ; who for this cause among the Prophets, is called David, and the son of David, in many places (Ezekiel 37:24; Hosea 3:5). I grant that the anointing which distinguished this priestly kingdom from other profane governments was the special one: seeing then that this title pertains only to the kings of Judea, it might seem strange that it should here be attributed to an idolatrous pagan. For though Cyrus was instructed by Daniel, yet we do not read that he changed his religion: he reverenced indeed the God of Israel, and held him the sovereign God above all creatures; but he was never drawn by this means to serve him in any sincerity, neither was he ever brought to forsake his idolatries and superstitions. God honors him thus far then, Answer: as to call him his anointed; not with a perpetual title, but during the time he held the office of a deliverer, and in respect he sustained the person of God, both to revenge the cause of the Church, and to redeem the same out of the Assyrians' hands: which office indeed, properly pertained to Jesus Christ. This ordinary title then given to kings, must be restrained to this circumstance, to wit, as he was the redeemer of God's chosen in setting them at liberty. From where we may see how greatly God esteems the salvation of his Church, when in regard of one particular benefit, Cyrus an idolater is called his anointed.

I have held your right hand] By this phrase of speech he signifies that Cyrus shall prosper in all his enterprises; because he shall fight under God as his General. Isaiah affirms then that Cyrus shall have good success for the Church's sake, that he may be fit to deliver her. And in this he again magnifies God's providence, who in the midst of such troubles, assured the Jews that he would so dispose of things from heaven, that all should work together for the salvation of his elect. Now in respect that Cyrus could not well go into Babylon, because all Asia bent their force to disappoint him of his purpose; the Prophet in these words shows, that God will overthrow all contrary power, that shall set itself against him. And because man's chief strength consists in his loins, or reins, the Hebrews take the weakening of the loins, for the dissolving or weakening of the strength. We may also expound it a little otherwise, to wit, that the Lord will spoil or ungird them; according to the common phrase of the Scripture: for kings at their coronation, are girt with a girdle, it being a part of their royal furniture (Job 12:18). In which sense God says in the fifth verse following, that he would gird Cyrus. I therefore rest myself rather in this latter exposition, that so the opposition may suit the better. Hence it appears then that kings have no more power than the Lord gives them, neither can they use it in the defense either of themselves, or their people, but by his commission. For if he be pleased to despoil them of their principalities, they cannot defend the same against him, neither by force, nor by any means else whatever.

And I will open the doors before him.] By this phrase, the Prophet means, that fortresses cannot resist God, which (in general terms) all will confess: but yet they cease not for all that to trust in their towers of defense. For when cities are surrounded with thick walls, and that the gates are fast shut, every one thinks himself in safety: contrariwise the Prophet shows, that all fortifications are unprofitable, and that the stopping up of passages are but in vain when the Lord will open the way to their enemies. Now however it is not to be doubted but the gates were shut and surely barred: yet because Cyrus marched with an incredible swiftness through all places where he came, as if all cities had given him way, the Prophet rightly affirms, that all impediments shall be removed.

Vers. 2. I will go before you and make the crooked straight: I will break the brazen doors, and burst the iron bars. 3. And I will give you the treasures of darkness, and the things hid in secret places, that you may know that I am the Lord which call you by name, and name you, though you have not known me.

These two verses depend on the former: but in a word they show, that Cyrus shall easily overcome, and that in short time, because the Lord shall prepare the way for him; for this cause he promises that the crooked way shall be made straight, in respect that God will take away all obstacles. Now because money is the sinew of war, and that Cyrus was to pass over the poor and barren mountains of Persia, Isaiah tells him, that the treasures which before were hid, should fall into his hands, that being enriched with the spoil, he might furnish himself with all necessaries, for by treasures of darkness, he means treasures hidden and buried deeply in the earth. Now it appears plainly by the histories how these things came to pass: for after Croesus king of Lydia was taken, who was the richest king in the world, Cyrus recovered great treasures. A man would never have supposed then that he could have made such a general conquest, had not the cause of so good success been here expressed: to wit, that the Lord called him forth, and guided him in his journey, that in him he might manifest a notable sign of his power: for so much, that you may know, imports.

I grant that Cyrus knew (as we have said) that God was the God of Israel, and did greatly reverence him: yet he became no true convert for all that, neither did he embrace the true worship according to the ordinances of God's law. This therefore was a particular knowledge, to wit, so far forth as he assisted the Church, for whose deliverance he was ordained. It was needful then that he should be in some measure touched with this knowledge, in regard of this work of God which he had to perform. He speaks not of that knowledge then by which we are enlightened, or of the spirit of regeneration, but of a particular knowledge, such as the profane and unbelievers have.

Which call you by your name.] Some barely expound this phrase of speech, that Cyrus was thus called of God before he was born. But we have said heretofore, (Isaiah 43:1) that by these words the Prophet meant another thing, namely, that God calls those by name whom he chooses and ordains to execute some special work, in which respect he separates them from the common multitude, for this signifies a nearer and a more familiar calling. And in this sense it is said, that the good shepherd calls his sheep by name (John 10:3) because he knows them distinctly. But above all, this agrees to the faithful, whom God accounts his flock, and of his family, which grace he never vouchsafed to Cyrus. But in as much as he appointed him to be a special leader in such a special service, he stamped him as it were with rare and singular notes of his power. And thus much touching the cause why this title of calling is given to him.

These words, The God of Israel, must be well observed, because the superstitious are wont to attribute their victories to their idols. And in that sense Habakkuk says, that everyone sacrificed to his god (Habakkuk 1:16). They run riot then in their talk, and forge such a divinity as it pleases them to conceive of, instead of acknowledging the only and true God. Now all that which is here said of Cyrus, may be applied to us in a far better sense, to wit, that we frame not to ourselves such a knowledge of God as fits our own appetites, but that we separate him so from idols, that he may only be received and acknowledged by us in one Jesus Christ, out of whom we can worship nothing but an idol, in fact the very Devil himself. In this respect then let our knowledge surpass that which Cyrus had, to wit, let us reject all superstitions and idolatries, that we may serve him in holiness and righteousness all the days of our life.

Verse 4. For Jacob my servant's sake and Israel my elect, I will even call you by your name, though you know not me.

He shows the reason why Cyrus shall prosper thus happily in all his enterprises, even for the conservation of God's people. As if the Lord should have said, You shall obtain a glorious victory, but it shall be more in respect of my elect, than of you: for, for their sakes it is that I have subdued kings and nations under your obedience. By these prophecies then the Prophet meant to comfort the Jews, lest they should despair in the midst of so many calamities: and yet no doubt he also meant to teach Cyrus that he was beholden to the Jews for all his conquests, that by means hereof he might be inclined to use them with the better respect.

In the second part of the verse there is a repetition which amplifies the reason very much: and on the other side the Prophet shows by what right the Israelites came to be God's servants, even because it pleased him freely to elect them. For it is not in the power of man to make himself the servant of God, or to obtain such an honor by his own free will. This word elect therefore is added as an exposition of the former member, and yet the end of our election is therewith all set down. For God finding us the very bondslaves of Satan by nature, calls us by his free grace, that we being set at liberty, should become his servants: notwithstanding he shows, that no man is worthy in himself of this favor, but he which is elect. For who dares boast that he has merited so great a benefit? Or what can we do, or offer to God? We are not sufficient of ourselves, but the Lord makes us sufficient, as Saint Paul says (2 Corinthians 3:5). His free election therefore is free, and is the very foundation of our salvation: and the service is but the end, which we of duty owe to him.

Now, however this be restrained to the history of Cyrus, yet from there we may gather a general doctrine. For when God causes such diversities of changes in the world, he thereby procures the salvation of his Church, and wonderfully conserves it, even in the midst of these tempests. We (for the most part) are as blind as beetles in viewing the works of God: but yet we must hold it for a sure principle, that he never forgets his Church, not even then when a man would think heaven and earth would go together: in fact then by secret means he brings forth her light as the noon day, that all in conclusion may indeed confess that himself is the protector and defender of the same.

Josephus recites a memorable history of Alexander the Great, who having besieged Tyre, sent ambassadors to Jerusalem to ask the tribute which the Jews paid to Darius. Jaddus the high priest, who had sworn to pay this tribute, would in no wise obey Alexander, but refused to pay it him: this tyrant, scorning such a refusal, and in a manner being ready to burst with pride, determined the destruction of Jerusalem; and indeed having overcome Darius, he fits himself for the execution of his deliberation. The high priest Jaddus comes forth clothed with the priestly robes, and with other priests met Alexander. Alexander no sooner beheld them, but he alights from his horse, and fell down at the high priest's feet in sign of reverence. As all stood amazed at this, as at a thing extraordinary, and clean contrary to his purpose, thinking he had been beside himself; Alexander answered Parmenion (who only among the rest asked him what he meant) that he worshipped not this man, but God, whose office Jaddus sustained. As also, that while he remained at Dion, a city of Macedonia, he had seen in a dream a man so appareled, which presented himself to him in the person of God, willing him to take Asia: also, promising to be the conductor of his army, that he might not doubt of the victory, and for this cause he said he could not content himself with sufficient admiration in beholding this high priest. Thus Jerusalem was delivered, the mouth of the lion stopped, who thought of nothing but gorging himself with the prey; indeed, she got greater liberty of him than she enjoyed before, besides great gifts and large privileges.

Now I have alleged this history to show that the Church of God is preserved in the midst of all dangers by strange and unexpected means, for the times were then very troublesome, and no one corner in the world almost remained in quiet. But above all, Judea seemed to be appointed to robberies and spoilings; and yet behold the Church delivered as it were by a miracle, while other countries were wasted, and the form of them utterly changed.

That which is added in the end of the verse, though you have not known me, serves for the greater amplification, not only to teach Cyrus that these his endowments were no parts of his merits, but that he should not despise the God of Israel, although he knew him not. The Lord often advertises us that he prevents men's industries, that he might utterly cast down all high conceits of flesh and blood. But he had another end in preventing of Cyrus, for if he had thought that God had given these victories to him for his own sake, then would he like enough have scorned the Jews, indeed and would have used them but as his vassals and slaves. The Prophet shows therefore that Cyrus his deserts were no cause of this, but that he delivered the people out of their enemies' hands, because God favored them: for this poor blind infidel would have been ready to have transferred that to his idols, which was due to the living God; because being besotted in his superstitions, he would never have given obedience to that God willingly who was a stranger and unknown to him, unless he had first of all been instructed by this prophecy.

Verse 5. I am the Lord and there is none other: there is no God besides me: I girded you though you have not known me.

He confirms the former sentence: for it is no superfluous repetition. Truly it was necessary that Cyrus should be often urged with this point, that there was but one God, under whose power all potentates and nations are tributaries, that being rid by this means from all impostures, he might be wholly turned to the God of Israel. Moreover, the Prophet more expressly shows, that no divinity is to be sought outside of him: as if he should say, Look that you do not attribute this victory to your idols, neither conceive any confused god in your own brain, as foolish men are wont to do: but be advised that it is the God of Israel only that is the author of this conquest. It is likely enough that Cyrus made no great use of this sermon, neither that he forsook his idols to cleave to this true God; yet no doubt he had many flashings in his mind, which made him after a sort to acknowledge a Godhead, and that this God had the whole world at his beck. But however Cyrus neglected this doctrine, yet the members of the Church ought to embrace it, that they may boldly reject all false gods.

I have appareled, or girded you. This appareling answers to the nakedness of which he spoke before, saying: The loins of kings shall be ungirt: for he is said to apparel such as he furnishes with strength to the battle: (Psalm 18:32) to make them conquerors. From where we may gather, first, that men have no more courage than that which God inspires them with by the power of his Spirit. Secondly, that neither armor nor armies serves to any purpose, if God be not for us. Thirdly, that it is he only who governs all hurly-burlies, and gives the victory to whom it pleases him, lest any should think that things fall out by chance.

He repeats again, though you have not known me, to confirm this point the better; to wit, that Cyrus obtained nothing of God, but for Jacob's sake: verse 4. first, that he might thankfully acknowledge so great a benefit: and as a testimony of his thankfulness, he might endeavor to show kindness to the people of God.

Verse 6. That they may know from the rising of the sun, and from the west, that there is none besides me. I am the Lord, and there is none other.

The Prophet's meaning is, that this work should be so excellent, that all nations should extol and magnify God's name therein; yet was it not forthwith accomplished. For although the fame of this victory was spread far and near, yet few perceived that the God of Israel was the author of it. But after it was manifested to those that dwelt near, it was divulged also to others, till at last the news thereof came to the whole world. Neither does he foretell what should by and by fall out; but that which was afterwards to be accomplished, notwithstanding these things were a long time concealed. The Lord then would not suffer the remembrance of such a deliverance to vanish, but would have the same to be called to mind by continual admonitions, to the end the nations furthest remote, might celebrate the memory of this deliverance from generation to generation, even to the world's end.

We ought likewise to observe that which I have touched before, to wit, that the Prophet joins the first prophecies with the last, because the return of the people was as a beginning and forerunner of the general deliverance to come. And thus he speaks of the true and perfect restoration of the Church. Add also, that although men by their malice and unthankfulness should bury these glorious works in oblivion: yet it follows not thereupon, that the same should not clearly shine in the view of the whole world; for they cease not to retain their glory still, though the blind (worldlings) have no eyes to behold them.

Verse 7. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.

As if he should say; Those who were wont to attribute all things to fortune, or to Idols, shall now know the true God: so as they shall attribute all power and glory, yea and the administration of all things to him only. He speaks not of a perfect knowledge; albeit the same be required to attain to the understanding of former things. Now seeing the Prophet affirms, that the very pagans shall understand, that this whole action is ordered and governed by the providence of God; it ought to make those that bear the name of Christians to blush, when they rob him of his power, to give it to diverse sorts of governors, forged in the shop of their own brains; as they do in the Papacy. For what an acknowledging of God call you that, to give him only bare and naked titles? For as he is the true and only God, so must we ascribe to him his absolute and full authority, which he has in ordering and disposing of all things at his pleasure, both in heaven and in earth.

By these words of light and darkness, under a figure he understands as well peace and war, as prosperity and adversity. Afterwards, according to the phrase of the Hebrews, he extends the word peace, to all good successes; which plainly appears by the opposition: for he not only opposes peace to war, but to all other mishaps. Some giddy heads wrest this word evil, as if God were the author of it: but it is evident enough to him that has eyes to see, how shamefully they abuse our Prophet's testimony. For that which is plainly opposed, expounds the signification of the word: add if you will, that the members ought to be referred one to another: for he opposes peace to evil; that is to say, to wars, calamities, and other adversities. If he had opposed righteousness to evil, they might have had some pretext: but this opposition of things so directly contrary, is easily understood. And yet the common distinction is not to be rejected; to wit, that God is the author of the evil of punishment, but not of the fault. But the Sophisters do expound it amiss: for although they confess that famine, plague, war, unfruitful seasons, and such like scourges do come of God, yet they deny him to be the author thereof when they befall us, by reason of men. Which is a false doctrine, and utterly crosses the Prophet's words: for the Lord often raises up the wicked to correct us by their hand; as it appears by many testimonies of the Scripture. I grant the Lord inspires not evil into them, but he uses it as a means to chastise us, and therein performs the office of a just judge. Did he not so serve himself of Pharaoh's hardness of heart, and others, to afflict his people? Let us therefore hold fast this doctrine, to wit, that God only is the author of all things: that is to say, he sends adversity and prosperity, however he uses men's industries therein; that so nothing may be attributed to fortune, or to any other cause whatever.

Verse 8. You heavens send down dew from above, and let the clouds drop down righteousness: let the earth open, and let salvation and justice grow forth; let it bring them forth together: I the Lord have created him.

Some think this should be a form of prayer, which the faithful were to use in waiting for that deliverance whereof the Prophet speaks. And thus they join this verse to the former; The Lord will not deliver you right away, it shall be your duties therefore to solicit him by your prayers. But I expound it otherwise, to wit, that the Prophet speaks still in the name of the Lord, who in regard of his absolute power, has heaven and earth at his beck; and here commands them in his name to apply themselves to further the restoration of the Church. This verse therefore has great force in it to confirm the faithful in the hope of their redemption to come: for whichever way the Jews turned their eyes, they saw nothing but matter of despair. If they looked towards heaven, behold God an angry judge: if they looked towards the earth, they saw nothing but tokens of his wrath to present themselves about them on every side, so as they could hope for nothing that was good. Isaiah therefore confirms their faith, and commands heaven and earth, which promised nothing but threats and terrors, to bring forth justice and salvation: which kind of speech has greater weight in it, than if God himself had promised that this should have come to pass. For the elements, who are readily prepared at God's commandment, are in this sense said to receive and understand the charge enjoined them of God. Thus then the sentence runs all with a breath, which would be but abrupt, if this verse were to be understood of prayer.

Now this phrase of speech is usual in the holy Scripture: as in the Psalms; The mountains shall bring peace to the people by justice (Psalm 72:3). Truth shall bud out of the earth, and righteousness has looked down from heaven (Psalm 85:11). Also, mercy and truth are met together, righteousness and peace have kissed each other. In these places David describes the kingdom of Christ, and the felicity thereof, showing that righteousness and peace, mercy and truth, shall reign therein together. And the very same thing the Prophet touches in this place.

Now he alludes to those means that serve for our ordinary food; for our natural life is sustained and maintained by bread, and the fruits of the earth, in regard we stand in need of such helps. But the earth will not be [reconstructed: fit] to bring forth these fruits, unless the heavens do refresh the same by often raining down upon it out of the clouds, that afterwards it may become fertile, and bring forth fit nourishment both for man and beast.

By the word justice he means nothing else but the faithfulness of the Lord, whereby he defends and conserves his Church, in as much as he causes justice to distill from the heavens; that is to say, a right order of government, the fruit of which is salvation. For he speaks here of the deliverance of the people out of Babylon; in which deliverance the Lord showed himself to be the protector of his Church. Now having attained the natural meaning of the words, we must descend to Christ's kingdom, to which these words ought indeed to be referred: for God has not limited these promises within the compass of a few years; but continued on his benefits even to the very coming of Christ, in whom all these things were absolutely fulfilled: no doubt then but the eternal justice and salvation brought by Christ, is here set before us: but we must first restrain this exposition, to the return of the people out of captivity.

Verse 9. Woe be to him that strives with his maker, the potsherd with the potsherds of the earth: shall the clay say to him that fashions it, What are you making? or your work, it has none hands? 10. Woe to him that says to his father; What have you begotten? or to his mother; What have you brought forth?

This place is diversely expounded: for some understand it of Belshazzar, who (as we see in Daniel) lifted up himself proudly against God, in profaning the holy vessels of the Temple: but this is too constrained an exposition. The second may seem more probable; to wit, that the Lord gives and grants more to his chosen, than a father will do to his children, or a workman to his work: for those who expound the words thus, think that the Prophet speaks here by way of comparison in this sense: If a son should rise up against his father, and contend with him, should he get any audience? No: for a father will keep and retain his own authority, and in this behalf would justly reject his son. The like would also fall out, if the clay should rise up against the Potter. Yet God permits us to contend with him, and offers himself freely to satisfy any of our demands: and thus they join the tenth and eleventh verse together, thinking that the patience of God appears, in that he deals thus favorably with us, and humbles himself more than mortal men are commonly wont to do towards their children. I grant that this exposition has more color than the former, but both of them are far wide from the Prophet's intention.

The simple and plain meaning of the Prophet therefore as I think is this, that Isaiah here represses men's complaints, who murmur and plead against God in the time of adversity. This admonition therefore came in due place, to teach the Jews willingly to receive the consolation offered, that they might be fitted to bear the cross patiently and with a settled mind: for as often as God holds us in suspense, the flesh solicits us to grudge in this manner: Why does he not rather do that which we would have him do? What does he mean to vex us thus in deferring his help so long? Now, that the Lord might beat back such a presumption, he says, Shall the pot contend with the potter? Shall a son plead with his father? And shall not I then much more deal with you as it pleases me? What remains then but to bear his stripes patiently? For it is our duty to let him freely execute his office, and by no means to withstand his sovereign power and authority. As touching the word Woe, I take it for a particle of expressing him that rebukes and corrects.

Let the pot strive with the pots. That is to say, let every one strive with his equal, as we use to say in our common proverb, Let the pot cleave the pots of the earth. For in sending men to their like, he taxes their boldness and presumption, for not considering that in contending with God, they sought nothing else but how to plunge themselves into their own ruin. As if he should say, Do you know with whom you have to do? Let them know that God will ever be stronger than man, and they shall be constrained in the end to give place. But if they so far forget their own brittleness, that like Giants they dare scale the heavens, then shall they prove by experience (it may be when it is too late) that they meddled with their match, and that they have contended with their Maker, who can easily dash his vessels in pieces one against another, yes and beat them to powder, as the potter does the vessels which he has formed.

Some expound the word Kerasim workmen, or potters, and understand it thus, Shall the pot rise up against the potter? But they take one letter for another, to wit, shin for sin, which they might easily do. I had rather therefore follow the common reading, and content myself with this sense, Shall the clay say to him that formed it? The Potter as we know has power to make whatever vessel he will: the Father has authority to command his children; and shall God have less power and authority? The Prophet therefore reproves those which contend with God in adversity, in that they cannot bear their afflictions patiently. Such must learn to give ear to the admonition of Saint Peter; Submit yourselves under God, says he; and humble your souls under his hand: Bow your necks to his yoke (1 Peter 5:6). Strive not with him that is stronger than yourself, if he exercises you with diverse calamities, for power belongs to him to govern us according to his good pleasure. If we stand to dispute with him, he will use such invincible arguments against us, that being convinced, we shall be forced to give place. But if it so falls out that he does not immediately repress our pride, it is not because he is destitute of reason, but because in equity we should leave to him the right to dispose of us after his will: an honor, which he justly reserves to himself, that his creatures presume not in the pride of their hearts to ask a reason of his doings. Is there anything more dishonorable than to reject his judgments, when we choose not to approve of them?

Saint Paul uses the same similitude, but it is in a matter of a higher nature, for he disputes about the point of God's eternal predestination, and manifests men's blind conceits, who reason with God why he has chosen some, and rejected others. Then he shows, that men at the least should give God as much privilege as to a potter or workman, and cries out, O man, who are you that pleads with God! Shall the thing formed say to him that formed it, why have you made me thus? Has not the potter power over the clay? etc. (Romans 9:20-21). Who shall dare to oppose himself against God? The Apostle then accords with our Prophet, though Saint Paul uses the similitude in a different matter and of greater consequence: and yet both affirm that God has an absolute power over men, to the end they should suffer themselves to be ordered and governed by him, patiently bearing all his corrections: the only difference is, that Isaiah speaks of things which concern this present life; and Paul, of those that concern life everlasting.

Or your work it has no hands.] The Prophet observes men's usual forms of speaking, as when we say, Set to the last hand, when a piece of work is upon finishing, and that men's hands wax feeble while the work is rough and unpolished. So, as often as men murmur against God for not applying himself to their desires, they therein accuse him either of sloth, or of ignorance.

Verse 11. Thus says the Lord, the holy one of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the works of my hands: command you me.

I have told you already that I like not of their judgments who knit this verse so with the former, as if God giving over his right, should give the Jews free leave to inquire more of him than a child of his father. The other exposition differs not much from this, to wit, that the Israelites are miserable in that they understood not God's will; indeed, in that they refused to know it, and would not seek for comfort, but rejected it when it was offered: in a word, that their own folly was the cause why their afflictions overcharged them, and that they could find no consolation under them; because they would not inquire at the mouth of the Lord. If we receive this exposition, we must presuppose that he speaks of another kind of inquisition. For though it be a thing unlawful to enter into God's secrets, yet of his goodness he vouchsafes to discover to his children so much thereof as is expedient for them to know. And, it is also good reason that as often as he opens his sacred mouth; we should carefully lend our ear to all that which he manifests to us. Now we may also see the self same fault at this day in ourselves; with which Isaiah reproaches the ancient people the Jews.

But it is more likely this sentence depends upon the former, so as it is an application of the similitude, in this sense; It is not lawful for the son to contest with his father, nor the clay to strive with the potter; how much less supportable is that liberty, which mortal men take to themselves, when they will prescribe rules to God, how he is to order his children? For otherwise the sentence should be both doubtful and dismembered. But these two members suit very well together; the pot suffers his potter to do what he wishes; and he which is begotten of a mortal man, dares not contend with his father: shall not I then, who am the Creator and sovereign Father of all, have as much power over my creatures and children? If any like the first exposition better, then Isaiah blames men's folly, in that they neglect to ask of God, or to learn from his mouth, the things that may comfort them: for they might easily have perceived by the prophecies, what care God had of them, and thereby might have come to the knowledge of the end of their miseries.

And questionless the only remedy in adversity is, to go and ask counsel at the mouth of the Lord, and not to fix our eyes upon the outward estate of things present; but in our spirits to comprehend the salvation to come, which the Lord has promised us. For he is faithful (as the Apostle says) and will not suffer us to be tempted above what we are able to bear, but will give a happy issue with the temptation, and will augment his graces in us: (1 Corinthians 10:13).

As touching that which is by and by added, command you me: it is not to be taken by way of an imperious authority; for what have we to command God, or urge him contrary to his will? No, we are to be commanded and urged by him: for none can profit in God's word, unless he bring a modest and meek spirit. In these words the Lord offers himself ready to teach us, to the end we might be bold to ask of him concerning such things as are expedient for us to know. As if he should say; Ask of me, I am ready to instruct you in things needed for your comfort. And yet because this manner of speech should be somewhat improper, it seems to me that the complaint of which I spoke before, is the fittest, to wit, that God is stripped as it were of his fatherly authority, if he be denied liberty to hold his church under a profitable discipline.

And thus this word Command, is to be taken in an evil sense, when men having shaken off all modesty, shall make no bones to summon God before them, and to question with him of whatever comes in their brain, as if he were their servant. Which yet appears better by the word ask: as if he should say; You shall do well to teach me how to form and frame my work. In a word, the Prophet's meaning is, to exhort men to modesty and patience: for they no sooner begin to fall a disputing with God, but it is all one as if they went about to pull him out of his high and heavenly throne. Now in this, he speaks not only to the Jews; but as was also needful to repress the blasphemies which then walked apace through the mouths of profane idolaters. It is as much to say then, as if God in these words meaning to maintain his own right, should refute the murmurings and repinings of all the world: and that in this manner, Where will your pride and presumption stretch at last, seeing you will not suffer me to be master in my own workhouse, and to govern my family as I think good?

Verse 12. I have made the earth, and created man upon it: I, whose hands have spread out the heavens, I have even commanded all their army.

It seems as if the Prophet meant simply to defend and maintain the power of the true God against the false, as he has done before: so as this sentence should contain in it a secret opposition between the true God, and the Idols whom the superstitious adore. Fools are wont to inquire at their Idols, as if the world were by them ruled and governed. But God on the contrary calls us to himself, telling us that it is he only who has created heaven and earth, and has placed man upon it, and that he has spread out the heavens, etc. (Genesis 1:1, 7 and 2:15). But, as I think, it is better to apply this whole speech to the circumstance of this place. For can anything be more preposterous, than to leave men unimpeached, while they presume to call God's authority into question, whose majesty surpasses the very heavens? He covertly taxes then the rage of men, which dare insolently advance themselves even above the heavens themselves: but therewithal he advertises them, that if God should be brought to make his just defense, that he would find sufficient reasons to maintain his own cause. For if he governs the whole world in general, then must he needs have a special care of his chosen: neither does he respect strangers so far, as to forget his own household servants, now scattered here and there, and wandering to and fro. Thus I expound this verse then, Must I, whose infinite and incomprehensible wisdom and power, shines in the creation and government of heaven and earth, not only be tied to men's laws, but be abased beneath their condition? But if any doubt of my equity herein, if I govern and order all things by my power; shall I not much more be careful of those, whom I have adopted for my children? Shall I not watch for their salvation? And thus it is an argument taken from the less to the greater: in which sense it agrees very well with the Scripture.

We know we are adopted of God, upon condition that being received into his protection, he should keep us by his power, so as none can hurt us without his leave. If a poor sparrow cannot fall to the ground without his will (as Jesus Christ says) (Matthew 10:29), will he unadvisedly expose us to the rage and cruelty of our enemies? Us (I say) whom he prizes above many sparrows? Seeing God then nourishes and upholds all creatures by his providence, he cannot forsake his Church, which he prefers above the whole world. To this providence of God ought we to run then, as often as things are in a desperate estate; that so we may not sink under the temptations, by which Satan seeks to assail us on every side.

Vers. 13. I have raised him up in righteousness, and I will direct all his ways: he shall build my City, and he shall let go my captives, not for price nor reward, says the Lord of hosts.

The Prophet prosecutes that argument now, which he fell in hand withal in the beginning of the Chapter: for intending to assuage their afflictions, which were very sharp and tedious, he gives the Jews hope of deliverance, and beckoning to them with his hand (as it were) wishes them to wait for an assured redemption. As if he should say; Although it seems you be now forlorn, yet the Lord will deliver you from death. From the very matter itself then, it is easy to collect for what cause Isaiah intermingled the former reprehension: for had he not broken off his speech, to fall into this digression, the Jews might have been driven into despair through impatience.

In righteousness, signifies justly [reconstructed: and] truly, and is taken relatively; because he renders a reason why God was determined to raise up Cyrus, to wit, in regard that himself is that faithful guardian of his Church, who never fails those that serve him. Some expound; In righteousness: that is to say, that he may punish the Chaldeans: others, that the just may reign more justly. But the Prophet respected none of these things.

Justice is often in the holy Scriptures taken for faithfulness; for God's righteousness shines especially in defending of his Saints: in which he shows a singular token of his sovereign and unspotted uprightness: (Psalm 5:9 and 7:18 and 22:32). For though there be not so much as one of God's works, in which there is not engraved a mark of his righteousness; yet the most ample and excellent testimony thereof, appears in the salvation of the Church. His meaning is then, that he raised up Cyrus to manifest his righteousness, in that he was ordained the Captain to conduct the people home out of captivity.

By these words, my City, he means Jerusalem, which he calls his, because he would have his name there to be praised, and to be particularly consecrated to his honor: as himself declares (Exodus 20:24), where he says, In all places where I shall put the remembrance of my name, there will I come to you and bless you. Now there was no other City appointed for Sacrifices, vows, and prayer but this: which is the reason why it is called the City of God; The dwelling of the most high; because God is in the midst of it. And in another place; This is my rest forever. But Cyrus built not this City with his own hand: but only, by his decree forbade, that any should hinder the rebuilding of it. Besides, he gave to the people all things needful for their return.

Not for price: that is to say, for nothing. It is no ordinary matter for a conqueror to let loose his prisoners: For he either puts them to their ransom, or imposes upon them some very hard conditions. But Cyrus did none of these things: From which it followed, that such a deliverance happened not by the will of man, but by the special decree of God. The word captivity, is here taken for captives: because it is a noun collective.

Vers. 14. Thus says the Lord; The labor of Egypt, and the merchandise of Ethiopia, and of the Sebeans, men of stature shall come to you, and they shall be yours: they shall follow you, and shall go in chains: they shall fall down before you, and make supplication to you, saying; Surely God is in you, and there is none other God besides.

He speaks again of the restoration, which was afterwards effected by the permission of Cyrus: but we must remember what I have said often before; to wit, that these promises do stretch themselves further off: for they comprehend under them, all the time which ran out between the return, until Christ's appearing. And if the readers do ponder this well, and shall seriously weigh the Prophet's form of speaking, here will be found nothing superfluous nor excessive. Now Isaiah alludes to that cost and charges which Cyrus was at, in furnishing the Jews with necessaries to rebuild and adorn the Temple withal. For then was fulfilled that which he says touching the labor of Egypt, and the merchandise of Ethiopia, which should come to the Jews: for these two countries were tributaries and subject to the kings of Persia. Of these tributes, the Temple of Jerusalem was restored: which restoration was but a beginning of that which was accomplished by Christ. Neither was this service of strange nations to God's people anything else, but a forerunner of that obedience which diverse countries were afterward to yield to the Church of God, after Christ was manifested to the world. Moreover, under the name of Egypt, and Ethiopia, and the Sabeans which now flourished, he also comprises all other nations: as if he should say, You are now oppressed under the tyranny of strangers, but the time shall come that they shall serve you. This promise was not fulfilled the first day it was made, but then only when Christ came into the world to subdue haughty and stubborn hearts under his obedience, which were incorrigible before, for afterwards they meekly gave their necks to bear his sweet yoke, and yet the Lord delivered his people out of Babylon, that he might preserve a Church to himself till Christ's coming, under whose dominion all nations were to be subdued. It is no marvel then if the Prophet speaking of the return of the Jews, bends his speech towards the mark of the Lord's decree, so making but one deliverance (as it were) of both.

Where he says, that the Israelites shall get the conquest over all nations, it depends upon that mutual conjunction which is between the head and the members: for in regard the only Son of God has so united the faithful to himself that they and he make but one, therefore often that which belongs to him is attributed to the Church which is his body and his fullness (Ephesians 1:23). In this sense it is said that the Church governs: not to darken the glory of her head by an ambitious superiority: or to attribute to herself a proper empire, as if she had something separate from her head: but in regard the preaching of the Gospel which is committed to her, is the spiritual scepter by which Christ manifests his power. And in this sort, none can humble himself, nor fall down before Christ, but he submits himself also to the Church, because the obedience of faith, and the doctrine of the Church are things united, and yet so, that Christ notwithstanding which is her head may reign alone; and may exercise his power without the help of a second.

Surely God is in you.] The Prophet shows what they shall say which by way of honor shall make supplication to the Church, to wit, they shall confess that God is in her of a truth. Some translate the word Ak, Only, which I reject not, but confess that it fittly expresses the Prophet's meaning: yet it will not agree amiss to expound it affirmatively, Surely God is in you. Now he shows, how strange nations shall be subjected to the Jews, to wit, in acknowledging that there is no other God but him, whom the Jews worship.

If it be objected that this appertains not at all to the Jews, who are now cut off from the Church: I answer, the Gospel notwithstanding came from them into all the world: and thus we acknowledge Jerusalem to be the fountain from which this pure doctrine of life issued. In old time the Jews only knew the true God, and none had the true worship but they: others being given to impostures worshipped their own inventions: in which respect Christ speaking to the woman of Samaria, said, We know what we worship (John 4:22). It is rightly said here then, that God is in you, because other nations knew not God. But because there is here a close opposition, I willingly receive the particle Only, so as it serves as a testimony of the sound conversion of the Gentiles, who contenting themselves with one only God, shall utterly forsake their idols.

The sum is, that those who swelled with pride before, and despised the Church with a scornful eye, should now subject themselves to her after they were taught what God's true sanctuary was, yet so (as has been said) that God shall not therefore give over his principality though he thus advances his Church. And here we may behold a sign of true conversion, to wit, when we worship not a god of our own forging, but such a one as is acknowledged in the Church. This excellent title also which is given to the Church is not to be omitted, God is in you, for God is in the midst of it, because he has chosen his dwelling there, as in Psalm 46. If we be God's people and do submit ourselves to that doctrine of salvation which he sets before us, then may we resolve upon it that he will assist us, because he never fails those that seek him. This therefore is a perpetual promise, and ought not to be restrained only to those times.

Verse 15. Verily you, O God, hide yourself: O God, the savior of Israel.

Now Isaiah breaks forth into an exclamation, showing, that they must wait long for the enjoying of God's promises, for the people were in danger of declining, seeing the wicked had the world at will, and that all things went cross with them. I know well that many expound this place otherwise, for the Hebrews for the most part interpret it thus, That the Lord will hide himself from the Gentiles, but will manifest himself to his people. The Christian doctors bring another exposition, but as far from the purpose. I grant that which they say savors of wit, when they affirm that Christ is a hidden God, because his divinity was hidden under the infirmity of his flesh. But this has no affinity with the Prophet's intention, who says, God is hid, because he seemed as it were to estrange himself for a time, while he suffered his church to languish under diverse oppressions and calamities, they were therefore to build up one another by hope, which as Paul says, is not of things seen, but of things hidden (Romans 8:24). And in this sense Isaiah says that God was hid, because they saw not the promises by and by performed: thus he meant to draw their minds from the consideration of things present, and to ravish them above the heavens.

So also must we do, if we mean to apprehend and embrace his help. We have need of patience then you see, that when the promises are deferred, we may also be able to hold our desires in suspense. He said just now that the heathen should feel God's presence, notwithstanding they were then blind and sottish: but because the time of the manifestation hereof was not yet come, it is not without cause that this exclamation is intermingled, to wit, that before God will manifest his glory, he will hide his power for the trial of his servants.

Besides, from the epithet which is by and by added, where God is called the savior, the Prophet speaks not of the essence, but of the want of his succor: for he shows, that God hid himself from minding the deliverance of his church, in regard he withdrew his hand for a time, as if he had purposed wholly to forsake the same. Our God will have our salvation lie hidden then as it were in darkness, to the end that if we will have any part therein, we may make our accounts to go out of this world, because this benefit will not by and by appear to us: we must therefore wait for this salvation with an invincible constancy, for it is expedient, and for our great good, that God by this means should examine and prove our faith, that so when afflictions do diversely press us, we yet cease not to rest ourselves upon him, and upon his promises.

Verse 16. All they shall be ashamed and also confounded: they shall go to confusion together that are the makers of images. Verse 17. But Israel shall be saved in the Lord with an everlasting salvation: you shall not be ashamed nor confounded world without end.

The Prophet here compares the Jews with the Gentiles, to prevent a difficult and dangerous temptation wherewith they might be shaken, by seeing the Gentiles to have all things according to their wish. For they might well think in such straits that either God favored the Gentiles, or, that he neglected his church, or, that all things were huddled up together at adventure. The Prophet therefore informs them, that however the profane nations flourished for a time, and seemed to be advanced above the clouds, yet their perdition was decreed as well as the salvation of Israel. In a word, he admonishes them not to judge of God's power by the estate of things present, lest they should fix their thoughts upon things of no continuance, but that they should rather lift them up to the eternal salvation, and in the mean while being stricken with God's hand, patiently to bear their condition, without grudging at the prosperity of the wicked, who were shortly to have a shameful fall (Psalm 37). This sentence then is knit to the former: for whoever shall be well instructed that God hides himself while he is a savior, will not much be moved at the prosperity of the wicked, nor at the misery of the faithful that are despised, and exercised with sundry afflictions, because the end of the one is shame, and the end of the other glory.

Thus you see how the Lord proves our faith and patience, and yet, that nothing of our eternal salvation which is prepared for us shall fall to the ground: and that such who seemed the only happy men, shall in the end perish. All the good they now enjoy shall turn to their extreme ruin, because they abused the gifts of God, and like thieves, usurp upon that which is none of theirs, though they seem to be the just possessors of all things. As often then as these thoughts shall trouble us, to wit, that the wicked prosper, that God favors them, and that the promises upon which we rest are vain, let us have our recourse to this sentence of our Prophet, as to a safe city of refuge, and let us thus fortify ourselves; God will not disappoint us of our hope: in the end we shall be delivered, though we be now exposed to the reproaches, injuries, outrages, and cruelties of our enemies.

Verse 18. For thus says the Lord (that created heaven, God himself that formed the earth, and made it: he that prepared it, he created it not in vain: he formed it to be inhabited) I am the Lord, and there is none other.

This verse serves to confirm that which was said before, for the Prophet would have the Jews fully resolved, that the Lord at last would work their deliverance, albeit they were a long while oppressed under a miserable servitude; and therefore some by the earth, understand the land of Judah: but I rather take it to be an argument taken from the less to the greater, as we said before in the 12th verse; to wit, That seeing God's providence reaches generally over all his creatures, by so much the more does it extend itself to those whom he has adopted for his children, in regard he has a special care over them. Thus stands the Prophet's argument then, Seeing God has created the earth that men should inhabit it, much more has he made it a place of abode for his Church; which he esteems more than of all creatures besides: If he has settled the earth upon her foundations, in giving it a certain form, and in ordaining it to a certain use and end, that men might be nourished and sustained with the fruits it brings forth; no doubt but he has given it to his children in the first place, and that in a sovereign degree of honor above others. I grant we see not this come always thus to pass, and therefore our minds must be framed to be upheld by hope, that so we may stand firm and invincible against all sorts of temptations. In a word, the Church of God shall stand as long as the foundations of the earth remain, for it shall be established before God, as the Sun and Moon in the firmament (Psalm 89:36-37).

In Chapter 54:9, he will use an argument of greater force, to wit, If the covenant which was made with Noah touching the constant estate of the world, be firm, much more shall his promise made to his Church be sure and permanent: for the world is corruptible and perishable, but the Church, which is Christ's kingdom, shall remain forever. The promises therefore which are made concerning her, must needs be more firm and stable than any thing besides. Now because the earth's principal ornament stands in her being inhabited, the Prophet adds, that it was not created to be waste, but for men to converse in.

If any shall object on the contrary, that the earth was without form, and void even after it was created, as it appears in Genesis 1:2, where Moses uses the same word Tohu, that the Prophet here does, which signifies, without form, and empty; the solution is easy: for the Prophet speaks not of the beginning of the creation, but of God's purpose: by which he ordained the earth for men's use and abode. The Prophet then contradicts not Moses at all, seeing he has respect to the use and end.

As touching that which follows, to be inhabited: it extends itself to all mankind in general; to wit, the earth is ordained for all men to dwell upon. For from where comes it to pass that the Lord nourishes us, provides all necessaries for us; indeed and sustains the very wicked? Is it not that his decree might continue steadfast, because he has appointed men to have their dwelling in it? Otherwise, it were impossible that he should endure so many vices and wickednesses to reign, and not utterly to destroy man from off the same: but he respects his own holy ordinance, and not our deserts. Here is the reason then why states and kingdoms continue so long in the midst of Barbarians and Infidels; The Lord will have the earth inhabited. And however for the sins of men, the Lord oftentimes brings some Countries into desolation, and sows it as it were with salt, in regard they become barren, and are not able to sustain their inhabitants: yet, he ever so mitigates his stroke, that the earth is inhabited by some, because God will have his decree to stand inviolable.

But we must remember what I said before, to wit, while there is a world to be inhabited of men, that God will have a remnant reserved, which shall call upon his name. From here then may all the faithful gather great consolation: for albeit the world contemns them, and that they be few in number; and on the contrary, that the wicked surpass them in multitude, riches, power, and authority; yet however little account ever be made of them, and that they be esteemed no better than abjects, and the offscouring of all things, yet are they precious in the eyes of the Lord, because he acknowledges them for his children; and therefore will never suffer them to perish.

In that he repeats it again, I am the Lord; it is not only to justify his eternal essence; but to put a difference between his Majesty and Idols, that he might still retain the Jews within the bounds of his pure worship and service. The superstitious sort will confess indeed that there is one God, but they forge that one God in their own brain: we must therefore know and acknowledge that God, which manifested himself to the Patriarchs and Prophets. Neither speaks he here of God's eternal essence only, as many think, but likewise of all the offices which peculiarly belong to him, to the end none may dare to transfer that which is only proper to him, and not to creatures.

Vers. 19. I have not spoken in secret, neither in a place of darkness in the earth: I said not in vain to the seed of Jacob, Seek you me. I the Lord do speak in righteousness, and declare righteous things.

Now he brings the people to the doctrine of the Law, because God cannot be comprehended by the sense of flesh and blood. However then he be hid from carnal reason, yet he fully manifests himself, and gives a remedy in his word, which supplies our want, to the end we should seek no further than it: were it not so, we should be left as men without any hope at all, and should utterly quail. He therefore protests, that he called us not to him in vain, albeit his help be deferred; because that which he has promised, is most sure.

As he has shown us clearly then where we ought to flee, and upon what to rest, so will he let it be seen by the effects, that the hope of such as have stayed upon his word, shall not be fruitless. Hence we may see how abominable their speeches are, who affirm that a man can gather no particular assurance of his salvation from the word of God: they also make it no better than a nose of wax, that they might discourage God's people from meddling with it. For these mastiffs bark thus, in regard they see it discovers their errors, and that the whole foundation of their rotten building, is overthrown by the doctrine contained in that little volume.

But with David we answer: your word, O Lord, is a lantern to my feet, and a light to my paths (Psalm 119:105). With Isaiah and the rest of the holy Prophets we answer; that the Lord has delivered nothing that is obscure, doubtful, or deceiving: and with Saint Peter we confess, that the word of the Prophets is most stable and sure; to which, as he says, we do well in giving heed, as to a light that shines in a dark place, until the day dawns, and the day star arises in our hearts (2 Peter 1:19). And if this were said of the Law, and of the Prophets, what shall we say of the Gospel, by which this light is openly revealed to us? Shall we not affirm with Saint Paul: If the Gospel be yet hidden, it is hidden in them that are lost, whom Satan, the God of this world, has blinded (2 Corinthians 4:3)? Let the blind world then accuse itself, when it cannot endure the brightness of this word: and as for us, let us stand fast and abide by this heavenly light, which the faithless labor to dim and darken with their mists and fogs of errors.

Moreover, it seems the Prophet alludes to the oracles which were given out of caves and the three-footed stool of their idols; for they were things uncertain, and full of illusions. But God's answers are free from such things: for he speaks not in darkness, but in the highest places of the city; neither does he utter anything that can deceive, or be turned two manner of ways.

Objection: But will some say, experience teaches that the Scripture is both hard and obscure. Answer: It is very true; but this is to be attributed to the dullness and slowness of our understandings, and not to the Scriptures. For the blind, or such as are weak-sighted, cannot accuse the sun, in that they are not able to behold it. The fault is in themselves. And yet this remains sure, that as many as are teachable, and yield obedience to God's ordinances, shall not lose their labor, because the Lord will show himself a faithful teacher toward the humble and meek.

However then all attain not to a perfection of knowledge, yet the study of such as seek to God unfeignedly, shall never return without fruit. In this clause also the Prophet shows, that the end and use of the Law, serves to bring men to God: for it is the only true happiness of man, to be knit again to his Savior: and the sacred bond of this conjunction, consists in faith and in true piety.

Now in the second member he not only protests that he spoke distinctly, and without ambiguity; but also sets forth the steadfastness and certainty of his word: as if he should say; I make not these large promises to circumvent or beguile poor captives with, as if I meant to feed you only with fair words; but I will also surely perform whatever I have promised. And thus he convinces their ingratitude, who being called, answered not: for God's meaning is to make us partakers of all the good things which he offers us, whereof otherwise we are utterly destitute.

Where it follows, that God speaks in righteousness, it serves as an exposition: as if he should say; My word by which I seek to draw the saints to me, was never yet tainted with any untruth, but contains things that are altogether righteous (Psalm 19:9). The words of the Lord, says David, are pure words, as the silver tried in a furnace of earth, refined sevenfold (Psalm 12:6). In God's word then we have a clear righteousness shining out to us; which having scattered all our darkness, will at once enlighten our minds and understandings.

Verse 20. Assemble yourselves and come: draw near together, you abjects of the Gentiles: they have no knowledge that set up the wood of their idol, and pray to a god that cannot save them.

He bids defiance to all idolaters, and summons them to appear, that they might have the matter taken up, upon some reasonable conditions; as we have seen before in other places. But the issue will go wrong on their sides, because all their reasons will be easily overthrown. As if he should say; They now please themselves in their superstitions, but when their cause comes once to the trial, all pretexts shall by and by vanish like smoke; so as it will be no mastery to put them all to silence. Let them assemble then if they will by troops, let them consult, conspire, and do their utmost by threats, frauds, and terrors, yet must the truth needs prevail at length against them.

The Jews had great need of this confirmation, in regard they saw idolatries and superstitions to have the full sway on every side, and the true service of God utterly to be extinct.

To this fortress also must we flee at this day, when we consider our feebleness and weakness. The Turks possess a great part of the world. The Papists advance themselves with their crests set up on high in every place: and we in the mean while, which are but a handful, are esteemed no better than the worms of the earth: but yet in the end, truth which is great, will prevail, and as a conqueress, will pull down all that state and pomp which now dazzles our eyes.

Some translate the word Pelite, Rejected: others, Fugitive, or, escaped; and think it is directed to the Jews which were returned home. But this sense is too far fetched: it rather seems that the Prophet understands thereby, the rejected of the Gentiles; because the verb Palat, signifies to reject. And yet the Prophet speaks not here of the common nor worst sort, but directs his speech to those that were the most learned, richest, and of greatest renown among the Gentiles. For he calls them rejected, in respect that they are nothing in the sight of the Lord. And yet if any had rather expound the word; a far off; I hinder him not: for it is as if he had said; Assemble yourselves from all parts of the earth.

In adding, those who carry the wood: he shows with what fury idolaters are carried away, who worship the idols which themselves carry upon their shoulders in processions: or, we may (if you will) take this word, to bear, to lift, or, set up in some high place: for it is the policy of Satan, to erect and set up images upon pillars and in high rood lofts, to strike men with an admiration of them, and to draw them by the only view to proffer them some sign of reverence and honor. And yet we may take it simply for the whole service which is performed to the idols, that he might plainly show how there was nothing but vanity and folly in all that they did. For the superstitious sort cannot be ignorant, that their idols have more need of men's help, than men have of theirs, that can neither go, nor stand on end, unless men lend them their hands. And to this pertains that which is added, that they pray to a God which cannot save them. For what folly is it to pray and make vows to a senseless stock or stone, that neither hears nor sees? And yet the unbelievers ride post (as it were) to dumb and dead idols for help.

Verse 21. Tell you and bring them, and let them take counsel together, who has declared this from the beginning? Or, has told it of old? Have not I, the Lord? And there is none other God besides me, a just God, a Savior: there is none besides me.

Again he protests against all such as might trouble the Jews or weaken their faith by their scornings. For the Prophet aims always at this mark; to wit, that he may fortify the people's faith against the assaults of the Gentiles; because the poor Jews, who were so extremely handled, were in danger of staggering in the midst of so many great and violent temptations, had they not had some pregnant arguments set before them to hold them in their faith and obedience towards the true God. Thus then he permits the profane to bring in whatever they can for the maintenance of their cause.

Where he says, let them consult together: it is added in token of the greater boldness and confidence: for the Prophet's meaning is, that they shall gain nothing (as we have said before) although they conspire never so much together. It may be also he meant to show how there was nothing else but vanity and deceit, in all that which the idolaters dream of, touching the excusing of their errors. Make what pretenses you will then, says he, to color your inventions, yet shall God's word be strong enough to sustain the faith of his servants. He calls them therefore to a right examination of things, that they may compare all the brags of the infidels, touching the predictions of their idols, with the Law and the prophecies.

I willingly receive that which is affirmed by all; to wit, that the Prophet speaks of the deliverance of the people. But in regard the overthrow of the Babylonian Monarchy was joined therewith, therefore I think one of these things is compared with the other. And because one sentence is repeated twice, these two words, Mikkedem, and Mean, are as much in effect as if he had said; from the beginning, and from the times past: for this prophecy was published long time before the things (prophesied) were accomplished: whereby the faithful might evidently perceive, that it was God which spoke.

To prescience he adds his power, as we have often said: and yet with all he shows to what end God is powerful; even to save his people.

Verse 22. Look to me, and you shall be saved: all the ends of the earth shall be saved; for I am God, and there is none other.

Hitherto he has spoken only to the Jews, as if salvation pertained to none but them. Now he extends his speech further off: for he calls a great audience to him, even the whole world, to partake of the hope of salvation: and therewith condemns all nations of unthankfulness, if in giving themselves still to be seduced with errors, they obstinately shunned the clear light which was offered. For can a man commit a greater sin, than directly to reject his own salvation?

God commands all then to look to him: to which commandment he adds a promise: for this has greater weight in it, and confirms the matter much more, than if he had set it down simply by way of a command. We have in this text therefore an excellent testimony touching the vocation of the Gentiles: wherein we see how the Lord indifferently calls all sorts of men to him, the partition wall being broken down, which separated between the Jews and the Gentiles (Ephesians 2:14).

Moreover, we are here taught the true means how to obtain salvation; even to look to God, and to turn to him with our whole heart. But we must look to him with the eye of faith, that we may embrace the salvation promised to all, in Jesus Christ. For God so loved the world, that he gave his only begotten Son, that whoever believes in him, might not perish, but have everlasting life (John 3:16).

Now when he exhorts all the ends of the earth, he shows that all men have hitherto erred out of the right way, and have had no respect to the true God: for where unbelief reigns, there God cannot be discerned from idols. In a word, he shows that the condemnation of the whole world, arises from doting upon their own inventions, whereby they forsake the living God: for from the knowledge of him, flows eternal and assured salvation. The Lord then reaches out his hand to save all nations, and shows them what way they should take to obtain it. And thus it appears it fell not out by chance, that the Gospel was generally preached to all nations under heaven: but that it proceeded from God's decree, who had ordained it so to come to pass long before. Yet he accuses the Gentiles of blindness, as I have said before, in that they turned their eyes after vanities, and ran whichever way their giddy spirits led them. For however by nature they could not find out the true God, having from their infancy been trained up in superstitions, and were bewitched with them; yet God had just cause notwithstanding to blame them for the profane contempt of his grace. Hypocrisy, you know, is always wrapped in ignorance, so as men had rather be deceived through vain deceits, than to be led the straight way to God.

Verse 23. I have sworn by myself: the word is gone out of my mouth in righteousness, and shall not return, that every knee shall bow to me, and every tongue shall swear by me.

He adds a more manifest confirmation to the former sentence: for because this calling was extraordinary and unheard of, he therefore adds an oath, as men are wont to do in things that are strange and hard to be credited. The Jews might have made replies, in regard they were then reputed the only elect people. But in that he confirms it with an oath, all contention is taken away. I grant the Prophet aims again at the same mark that he did in verse 6, to wit, that God's glory shall so shine in the restoration of the Church, that all the world, from the rising of the Sun, to the West, shall admire the same: or, to tell it you in a word, that the signs of God's power shall so shine in this deliverance, that all nations shall be confounded with fear and astonishment. In the meantime hence we may gather that which I touched before; namely, the Gentiles are here equalled with the Jews, so as God shall be the common father of all, and his name, called upon in all places.

Now God swears by himself, because there is none more sufficient to be a witness of his truth: for he is the truth itself. Men swear by greater than themselves, as the Apostle says (Hebrews 6:16), but God having no superior, swears here by himself.

We must note the cause of this oath. It is even to sustain the infirmities of the Saints, lest they should float up and down in uncertainties. What a wonderful goodness of God is this, who to remedy our diffidence, disdains not to use his own name, as if he laid it to pawn? On the other side, how gross and vile is our incredulity, if this oath does not satisfy and content us?

Now seeing God reserves to himself the confirmation of all truth, we must take good heed when we are constrained to call him for a witness in oaths, that we mingle not his name with Saints, or any other creatures whatever: but using it with such reverence as is meet, let us reserve his honor full and whole to himself.

The word is gone forth.] The meaning is, that whatever the Prophet has published at God's commandment, is firm and sure. As if he should say; This commandment passed not from me unawares. In this sense the word righteousness, is often taken for a true speech, and such as shall always be found so: and therefore he says, that his word cannot be called back.

To this appertains the other member; shall not return: that is to say, it shall still grow to perfection, until it appears by the effects, that it came from a God most just, true, and almighty: for man will call back his word when he meets with any difficulty that may hinder him from keeping the same. But because nothing can hinder God from executing his determinations, the Prophet rightly concludes, that the course of this word cannot be stopped, nor broken off by any inconvenience at all. The particle, That is, must serve here for an exposition; to wit, Behold what this word is.

Every knee shall bow to me.] By this he means that all nations shall bow before God; because the deliverance of the Church shall terrify the whole world. Yet withal it follows from hence, that his true worship shall also be received among all nations. For we cannot truly bow the knee before God, till he has manifested himself to us. Men may indeed present a kind of service to the one God, whom yet they know not: there is nothing but vanity and illusions in all this. He speaks here then of that true religious service, which proceeds from such a knowledge of God, as is rooted in the depth of the heart: for where no faith is, there can be no sincere worship. True faith, as we know, stays not herself upon any uncertain or unknown thing.

He sets forth the thing signified therefore, by the sign; as the Scriptures are often wont to do. From this we gather, that God requires the outward service of the body: for the Prophet separates not the external profession of religion, from the internal affection of the heart. It is in vain then for such inconstant spirits to brag, that they can honor and worship God in their hearts, though they bow their knees before idols. It is in vain for them (I say) to make so frivolous an excuse, seeing the inward belief of the heart cannot be divided from the outward confession of the mouth. For with the heart, man believes to righteousness, and with the mouth he confesses to salvation (Romans 10:10). For this cause the Lord approves of their integrity and uprightness in his service, that had not so much as bowed a knee to Baal (1 Kings 19:18).

Saint Paul applies this text to the last judgment, where he says, that all shall be constrained to appear before the judgment seat of Christ. Although it is applied here to the people's deliverance out of Babylon, to the spreading abroad of the Gospel, and to the establishing of the kingdom of Christ. But the Apostle holds it for granted, (which we also are not to be ignorant of) that that which appertains to Christ's kingdom, ought not to be restrained to some parts of it only, but to stretch itself throughout the whole course thereof, even till the full and perfect accomplishment of the whole appear. What is it then to bow the knee to Christ? It is when his doctrine is obeyed, and the preaching of the Gospel received.

But many still resist it, and boldly contemn it: Satan plots sundry mischiefs, and with open mouth rages against it continually; so as the accomplishment of this prophecy seems yet to be very far off. The knee shall then truly be bowed to Christ, when he shall triumph, and has put down and destroyed all his enemies, and when he shall appear in majesty and in glory to all, which Satan and his supporters do now seek to abolish. And therefore Saint Paul teaches, that when Christ shall ascend up into his Throne to judge the world, then shall that be accomplished which began to take effect from the beginning of the Gospel, which we also see to draw near from day to day.

The verb to swear is put for service, reverence, or subjection, by the figure called Synecdoche, when a part is taken for the whole. An oath also is part of the honor which is due to God, for by it we confess and acknowledge that he is the author, father, and lawful protector of all truth, and that all things are naked and bare before his eyes (Hebrews 4:13). When this honor therefore is given to idols, God's Majesty is thereby violated with an execrable sacrilege: thus then, those which serve him purely, swear only by his name, and by nothing else. But we have spoken of this matter in another place.

Vers. 24. Surely he shall say, In the Lord have I righteousness and strength: he shall come to him, and all that provoke him shall be ashamed.

He shows what true faith is, and what worship God approves of, to wit, when we have not only a bare knowledge of him, or think in our hearts that there is one God, but when we also feel what a one he is to us. Whoever he be then that contents himself with a naked apprehension of God, is far off from that faith which so knits us to him, that we feel him dwelling in us, according as Saint Paul would have us not only to know Christ, but that he also should dwell in our hearts by faith (Ephesians 3:17). For he that contemplates of an idle god in the heavens sitting at his ease, will never bow his knee before him with a sincere heart; neither will he ever make a frank and willing confession to him.

Now because righteousness and strength are the two main points of our salvation, the faithful acknowledge God to be the author of both in them, and thus they wholly attribute the glory of their happiness to him: and in confessing that it proceeds from his free grace, it is to testify to all that by nature they are deprived of such gifts. They therefore confess that they can find neither strength nor righteousness in themselves, but do seek the same only in God, that he may not be defrauded of his proper right.

He shall come to him.] The expositors agree not touching the interpretation of these words: for my own part, I understand this place only of the faithful, who submit themselves to God, that so we might see the reason of the opposition which is between them, and those rebels which cease not obstinately to resist God. Thus I expound it then, Those who confess their righteousness and strength to be from God, shall come to him. For his meaning is, that we have access to God by faith, so as all those which confess that their salvation consists in him, shall also come to him, and feel him present with them.

Truly, a man can never voluntarily draw near to God, till he be reconciled with him: for the more we feel the terror of his Majesty, the further off we flee from him. The Prophet in this place then magnifies this joyful fruit of God's favor, by means whereof, those that were strangers far off before, shall now come and be made near to him. To this agrees that in Psalm 65: Because you are a God that hears prayer, therefore shall all flesh come to you.

Now Isaiah having shown that God will gather in strangers from their dispersions, and entertain them in his own house, he denounces a horrible judgment against contemners and despisers, who give themselves the reins, as if there were no God at all; and scorning all piety: wallow themselves in worldly delights. For as faith only brings forth obedience, so the Prophet shows that it is infidelity only which provokes God to wrath and displeasure. When he brands the unbelievers with this mark, that they are rebels to God; yes, that they provoke him to the combat: therewith he pronounces that they shall be covered with shame, however they make their triumphs in the sight of the world.

Vers. 25. The whole seed of Israel shall be justified, and glory in the Lord.

He now prevents an objection which might be made against this doctrine, to wit, it seems strange that the Lord should call those nations to him which were far off before: as if they should say, Has God then chosen the posterity of Abraham in vain? Shall his promises so often repeated (Genesis 15:5) and (Genesis 17:7) vanish into the air? To this he answers, that the Lord will not cease to be true in his promises still, so that however God has made choice of the Gentiles, yet notwithstanding the covenant contracted and made with their fathers shall stand still inviolable, because the elect Jews shall hold their sovereign prerogative. For he speaks not here of their rejection as in many other places, but the Prophet only delivers this point, that God's grace which shall now be extended to all nations, shall still flow from this fountain, I am your God, and the God of your seed after you (Genesis 17:7). Whereas the most part of the Jews then were rejected; this overthrew not God's covenant, because the remnant that were adopted always remained the true and lawful seed: and although they were few in number, yet were they the firstborn in the Church.

Moreover, all those among the Gentiles which were grafted into this body, began now to be the children of Abraham, as in (Chapter 44:5): one shall say, I belong to Jacob, another shall subscribe with his hand, and say, I am begotten of Israel. From this title it is that we at this day are reputed by good right the Israel of God, though Jacob begat us not. The Prophet adds this then, that they should not think the covenant of God was abolished: as also, that they were not so to glory in their race and stock, that they should therefore utterly despise the Gentiles.

The whole seed of Israel.] He stretches this seed further off, lest they should imagine it to be wholly restrained to the posterity of Abraham. For the Lord gathers his people indifferently both out of Jews and Gentiles. In this place then he speaks in general of all mankind.

We have further to observe, that the Prophet says, we are justified, and shall glory in the Lord, for we must neither seek righteousness, nor glory out of him. Now glory is added, because it depends upon righteousness, and follows it. For which cause Saint Paul says, Where is your rejoicing? It is excluded. By what law? Of works? No, but by the law of faith (Romans 3:27). Also, if Abraham were justified by works, he had wherein to glory, but not with God (Romans 4:2). It follows then, that those shall justly glory, who seek their justification in God only, acknowledging that in themselves there is no matter at all of rejoicing.