Chapter 48
Vers. 1. Hear this, O house of Jacob, which are called by the name of Israel, and are come out of the waters of Judah: which swear by the name of the Lord, and make mention of the God of Israel; but not in truth nor in righteousness.
Now he directs his speech to the Jews, whom he chiefly respected in the whole chapter before going.
For he was not sent to the Babylonians; but so speaks to them, that still his meaning is, the Jews should make their profit of it; for whose good he was principally appointed, and ordained to that high and excellent calling. He has foretold the ruin of Babel then, to the end the Jews might in patience and silence wait for their deliverance: and yet, that the greatness and power of their enemies in the meantime, might not daunt nor discourage them. But resting securely upon these promises, they might stand with invincible force against all temptations. Now inasmuch as the Jews were somewhat obstinate, and would not easily be brought to credit these promises: as also that Isaiah by the spirit of prophecy, well foresaw how stiff-necked and rebellious they would prove, even in their captivity; he therefore reproves them thus sharply. Ezekiel, in chapter 33:31, shows at large how great their incredulity was, when they murmured against God and fell off the hooks, making no more account of these promises, than of so many fables. It is not without cause then that Isaiah is so vehement: showing that they much dishonored the Lord, in that they would not rest upon his truth.
He speaks to Israel; but so, as to Israel, degenerate: Israel in name, and not Israel in deed. He gives them not this title then, by way of honor; but rather to convince them of their false confidence, in that they wrongfully usurped this honorable title, and nothing at all answered the truth thereof in their practice. For why did God dignify his servant Jacob with this name, but because he showed himself valorous and invincible in adversity? Which appears by that wrestling he had with God, who pitches the field as it were to make war upon us, when he exercises us with diverse tribulations (Genesis 32:28). How could this title agree then to his successors, when they fainted and forsook their confidence in the day of adversity? He afterwards reproaches them, in that they nothing at all resembled the holy fathers, from whom they were descended.
By waters, under a figure, he means the fountain and spring from where the Jews issued: for I allow not of the Rabbis' ridiculous gloss; who by the word waters, understand that sperm of which children are engendered, because it is moist and waterish: but it is a simile very fittingly drawn from waters which flow from a spring. Now having taxed them for bastard and degenerate children, he adds that they falsely cover the same title under the cloak of piety and religion; from the truth of which, they were also revolted.
Now because an oath is a part of God's worship, he here puts it for the whole, under the figure synecdoche. For as the idolaters offer God great wrong in swearing by their idols; so the true worshippers do highly honor him in swearing by his name, for thereby they protest to have but one God, whose name they thus glory in. But in this place the Prophet inveighs bitterly against the hypocrites, who had nothing in their mouths but the name of God, and tossed it continually upon the tip of their tongues, but in the meantime their hearts were far off from him, as it is in chapter 29:13. For this cause he says, But not in righteousness, which word he takes here for uprightness and soundness of heart, without which nothing we do is acceptable before God. Or, truth and righteousness may be taken for words of one signification, as if he should say, There is nothing but hypocrisy and vain shows in all your doings; you profess yourselves to be the servants of the God of truth, and behold, you let all the world see that you are stuffed with disloyalty and lies.
Vers. 2. For they are called of the holy city, and stay themselves upon the God of Israel, whose name is the Lord of hosts.
He holds himself to the point still, and in other words refutes their vain shows, for falsely they gloried to be citizens of the holy city, and yet they stuck not to pollute and defile it with their lewd practices.
Jerusalem was worthily reputed holy, in regard God had sanctified it for the place of his abode, but it was profaned with so many abuses, that there was no holiness at all in a manner left in it. In Psalms 15 and 24 we see who are worthy to be esteemed the true citizens of Jerusalem, but seeing the Jews blushed not to play fast and loose with God, they thought it enough to cover themselves under this veil, of the Temple of the Lord, the Temple of the Lord.
Where he says, they stayed upon the God of Israel: he speaks not of a true confidence, but of a malapert boldness. For as the faithful stay and rest upon the Lord with their whole hearts, so hypocrites do falsely mask themselves with his name, and are besotted with a vain and fond persuasion: they scorn all things, yea, they fear not impudently to disgorge this brag; Tush, God will surely help us, he will never forsake his people, as if God were a [reconstructed: supporter] of such a profane crew. To be short, they cast his laws behind their backs, and tread them under their feet, and yet protest with high terms that God is the stay of their salvation. But to the end they should not think to escape unpunished for such dallying, the Prophet affirms, that God's majesty and glory shall no whit be impeached, though hypocrites endeavor to transfigure him at their pleasures. For in calling him the Lord of hosts, he adds it as a threatening, to the end they might know that the God of Israel, under which title they vainly covered themselves, was also the Lord of hosts to punish such hypocrites, and that could not endure to be thus mocked and trifled with.
Vers. 3. I have declared the former things of old, and they went out of my mouth, and I showed them: I did them suddenly, and they came to pass.
He accuses the Jews of ingratitude, in that they distrusted God who had showed them infinite testimonies of his goodness to confirm them in a true and sound faith, and thus he bereaves them of all excuse, in telling them that he has declared former things. Now it seems he speaks not only of their redemption from their captivity, but of other benefits which the Lord had done for his people; as if he should say, I began of old to tell you what should ensue, neither have I promised anything which is not accomplished: but notwithstanding so many experiences, you believe nothing that I say, no not the most certain and the infallible truth.
We may also suppose, that the Prophet spoke not only to those which then lived, but likewise to such as were afterwards to survive them in the captivity, that when the calamity should befall them, they might call to mind what was foretold them, for God meant to have this prophecy renowned, that during their exile, they might know how these things fell not out by chance, and therefore were to gather consolation from there. Isaiah reprehends them sharply then, in that although they knew the truth of these prophecies by the event, yet they would not acknowledge God's hand in them, neither would they rest upon his promises. Had he not good cause then, think you, to rebuke them thus sharply, and to condemn their obstinacy? Yes doubtless. For they resisted that hand which offered them relief, and rejected his mercy: they limited the holy one of Israel, in that they would not believe that it should ever be permitted them to return home into Judea. In fact, when the way was set wide open before them, very few had any heart to return into their country. Others supposed that Cyrus did but dally with them, only permitting them to go, that having gauged and sounded the depth of their affections, he might take occasion thereby to oppress them and deal the more severely with them, not considering that those things which the Lord had foretold must of necessity come to pass, though men and angels should withstand the same.
I so understand these predictions then of which the Prophet speaks, that under them I also comprehend the ancient prophecies, in which the Lord had said to Abraham, that his posterity should be led captive, and should after be restored to their first liberty (Genesis 15:13). And so we must come to other prophecies of this nature by degrees, which successively followed one another, for even this prophecy was many times confirmed now in one age, and then in another. His meaning is then, that the Lord yet never foretold anything, but the issue and event answered to the beginning.
Vers. 4. Because I knew that you are obstinate, and your neck is an iron sinew, and your brow brass.
The Lord here protests by his Prophet, that he spoke of things to come, because of the people's obstinacy. As if the Prophet should say; I have done more for you than stood with my calling. Not that he only bent his speech this way, for we know that the principal drift of his sermons appertains to the godly, who quietly obey, and willingly give ear. But Isaiah, that had to deal with a perverse people, rightly affirms, that God would have used a most sovereign remedy, in ratifying his law by many prophecies, and that successively one after another. For as he had foretold nothing but the truth to their fathers, so he shows that he continues still so to do, that hereby he might batter down the obstinacy and rebellion of this people.
He says their neck was as an iron sinew; because it could not be bowed. I grant that sinews are stiff, yet they are bowable. But here he says, nothing will bow them, because they are as untamed heifers. Afterwards he adds, a brow of brass, to set forth their impudence. Two things hold us in awe: first, teachableness, if we willingly submit ourselves to the wholesome admonitions and instructions, which shall be tendered to us. Secondly, if being overtaken with any sin, we be so touched with true remorse and blushing, that we condemn the evil committed: where these two graces, humility and shame are wanting, it is a sign of a desperate obstinacy. By two arguments then the Prophet shows that this people was given up to all iniquity, in that he affirms they were become unteachable and shameless. Notwithstanding when the Lord cannot otherwise remedy such a mischief, yet he so far supports our rebellion, as to admonish us of things to come. And thus, transforming himself as it were, he is ready to try all the ways he can, that he might allure us to him, and set us again in the right way.
Vers. 5. Therefore I have declared it to you of old; before it came to pass I have showed it you, lest you should say, Mine Idol has done them, and my [reconstructed: graven] Image and my molten Image has commanded them.
Again he propounds the same thing to them, that the people being delivered out of Babylon, might acknowledge that God himself had done it, lest they should attribute this redemption either to their idols, or to fortune. Quest. If it be asked why the Lord makes mention of idols, seeing the Jews professed to worship but one God: I answer, Ans. they were already so corrupted by too much familiarity with the Gentiles, and had so defiled themselves with superstitions, that God was in a manner utterly forgotten. Ezekiel complains of this in (Ezekiel 8:3). For there being carried in a vision into Jerusalem, he saw the Sanctuary of the Lord polluted with diverse idolatries and abominations. It is no marvel then if our Prophet put them in mind of God, the only author of all benefits, to the end they might acknowledge their redemption to be his work.
Lest you should say.] He means that the Jews should be inexcusable, if they did not confess this benefit of being set free from bondage, to proceed from God's hand. For that which was foretold so long before came to pass, could not fall out, neither fortune nor chance. He joins God's prescience then with his power, showing that he has not only foretold these things, but has also performed them. Here then we may behold as in a glass, the perverseness of our own hearts, which are always plotting how to deprive the Lord of his deserved praise, even as often as he sends us any help, or bestows any benefit upon us, whereby he stretches out his hand to beckon us to himself. But the world resists God in this behalf, even with a high hand, always attributing that to creatures, which proceeds from God: as in the Papacy, where we see they ascribe the benefits of God, to the saints departed; as if he sat idle in heaven, or were fallen into a dead sleep. It is needful therefore that the light of God's word should always shine before us, for the rectifying of our judgments: for we shall always miss the mark in considering of God's works, unless he give light to our steps, by the lantern of his blessed truth.
The same thing often befalls many at this day, which Isaiah bewails touching his nation; to wit, that notwithstanding all admonitions, yet they cease not to forge idols, which they adorn with God's spoils as it were. The Apostles, Peter and John, in their lifetime (Acts 3:12), cried with a loud voice, that they did no miracles by their own power or godliness: and yet we see how the Papists, whether they will or no; yes, as it were to vex them, will burden them now they are dead with infinite miracles. Well, however God at this day foretells us not of things to come, yet shall the Law and the Gospel be of no less force to condemn our unthankfulness, than if we had seen the wonders (whereof God showed himself the author) contained in the prophecies.
Verse 6. You have heard; behold all this. And will you not declare it? I have showed you new things even now, and hidden things which you did not know.
By this we may better discern that the Prophet speaks of the captivity to come, and of the redemption that was to ensue. In this he as well provided for the good of the people of his own time, as for theirs that were to succeed: that so, although those which then lived, made no right use thereof, yet at least those that survived them, being hereby admonished, might amend. For it often falls out that the word moves not such as are present: no, they having heard it, go their ways and contemn it: but their successors on the contrary, receive it with more reverence.
Where he bids them behold: some think the Prophet so propounds the event of the thing, as if he should say; God never said anything, but the truth thereof has manifested itself. But I expound this word behold, or See, thus; Seeing the Lord has spoken: it is your duty to think well of that which he has uttered, and to give diligent attention to it. From where we may gather, that our dulness is the cause why we suffer that which proceeds out of God's mouth, to fall to the ground; and that many do therefore cover themselves with the veil of ignorance in vain. For the Lord speaks distinctly enough, uttering to every man's capacity, as much as is needful for them to know; if the hearers were but as attentive as they ought, and did carefully consider what is said.
But the Lord requires somewhat more of his people besides hearing and understanding of his word; to wit, that they should publish the wonders of which they have had experience. And thus undoubtedly he instructs his servants, upon this condition, that being taught themselves, they should labor in the next place, to bring others to confession of the same faith with them.
From now, is as much as if he had said; Note this day in which the Lord foretells you by my mouth, that which you did not know: for it cannot be apprehended nor foreseen by any human conjecture.
Verse 7. They were created now, and not of old. And even before this you heard them not, lest you should say; Behold, I knew them.
The Prophet shows that he disputes not about things known, or understood, by long use: first, to correct the pride which is naturally grafted in all men, (for they usurp upon that which belongs to God only:) and secondly, that none should attribute the least jot thereof to fortune, or to any second causes whatever. Men use many shifts to deprive God of his glory, applying all their wits, to see how they may part among the creatures, that which is his proper right, that they may leave to him no more but his naked and bare titles. Lest the people should imagine then, that they were either overcome by the power of the Chaldeans, or set at liberty by chance, therefore the Prophet so often repeats, that all is God's work.
Where he affirms, that they heard not: some expound, that the people rejected God's admonitions, and would not obey the wholesome counsels which were given them. But I think he meant another thing, to wit, that that which could not be known by human reason, of which also the Jews were ignorant, was so manifested to them, that they could not well defraud the Holy Spirit of his just praise. And this is evident enough by the scope of the text.
Verse 8. Yet you heard them not, neither did you know them; neither yet was your ear opened of old: for I knew that you would grievously transgress; therefore have I called you a transgressor from the womb.
The Prophet's meaning is, that the Lord has not insisted so long upon this matter without cause, but has been thus insistent in exhorting the people, to the end they might acknowledge that they were chastised, and in the end delivered from all their miseries, by the immediate hand of God. For they (being of an obstinate nature) might complain, that it was needless to trouble their heads with so many repetitions of one and the same thing. The Prophet answers, that it is no wonder, seeing he has to deal with a sort of transgressors: and thus in other words, he confirms that which he said in the fourth verse, touching the iron sinew. The sum is, that God knowing the perversity of this people, omitted no good means to win them to his obedience: by how much the more then they have been convinced by sufficient and infallible testimonies, so much the less shall they be excusable before him. Now having pulled off their mask of holiness, to wit, their glorying in the name of Israel, (as in the first verse) he imposes upon them a more proper name, and flatly calls them rebels.
By the womb, I understand not their first estate, soon after they were separated to be the Lord's people; but from their deliverance out of Egypt, which was as a birth of the Church (Exodus 12:21). But however this people had had infinite experiences of God's great goodness toward them, yet they never ceased to behave themselves disloyally against so good a benefactor; nor to grow more and more untamed: so that he had just cause to tax them with the titles of rebels and traitors.
Verse 9. For my name's sake will I defer my wrath, and for my praise will I restrain it from you, that I cut you not off.
Having reproached the people touching the malice which flowed from the fathers to the children, and so to their nephews: now he shows that they are still upheld by God's mercy, whereas they were otherwise worthy to perish a hundred times. The use of this admonition was double: for it was needful that the faithful should be thus sustained, lest they should have fainted in their captivity. Besides, when they had leave to return, it was fit they should be humbled to acknowledge that their deliverance proceeded wholly from the mere grace and good will of God. And thus we see that the former reprehension tended to teach them, that it was the Lord's hand that drew them out of Babylon as out of a grave, not for their deserts, for they were well worthy to have been utterly destroyed.
Use to us: in that God spares us then at this day, and mitigates his corrections; in that he remits our offences, and has any respect at all to us, these things wholly proceed from his free grace. Why so? Because we should learn to attribute none of these benefits to the merits or satisfactions of men. Here then the distinction of the Sophisters falls to the ground (as we have shown in other places) touching the remitting of the punishment, which they affirm not to be free, because we must make satisfaction for the same to God. But our Prophet teaches, that God freely remits it, and that only for his own name's sake. For he speaks here of the punishment which he might justly inflict upon the Jews. He had very good cause then to have consumed them, if he had not respected the maintenance of his own glory.
Verse 10. Behold, I have refined you but not as silver: I have chosen you in the furnace of affliction.
The Lord shows, that he used such measure in correcting his Church, that therewith he provided for their salvation. In the former verse he said that he spared, or would spare them, because he respected his glory: now he shows that he has chastised them indeed, yet so, that he did it for their good; for he corrected them, to refine them, but we are not accustomed to try and refine that which we intend to cast away: seeing then he had no other end, it follows that he did it to procure their benefit and salvation thereby. Besides, he mentions this trial by way of prevention, lest any should object, that God's love little appeared in such sharp afflictions. The Prophet, I say, does in fit season prevent such a notion, and tells them, that God has skill enough to correct his Church in mercy, and yet not utterly to forsake her.
Moreover, he adds that he has not refined us as silver, for then we should have been utterly consumed. There is some purity to be found in silver, but in us there is nothing but dross: and were it not that the Lord made us silver, we should be burnt to ashes, indeed to nothing, even as tow or flax. Corrections would draw from us no purity at all. The Lord in trying us then has respect to our ability, lest he should pass measure, as (Psalm 103:13-14); then he makes our chastisements profitable to us by the work of his own Spirit, which would otherwise prove mortal and deadly to us.
To choose is taken here to discern: for we ordinarily make choice of that which we desire to keep, as we have said (Chapter 7:15), where it is said, that Christ should eat butter and honey, till he had knowledge to choose the good, and refuse the evil. He shows then by this word what difference there is between the stripes with which the faithful are smitten, and those which the wicked are to sustain, with which indeed they shall be overwhelmed. But however the Lord tries and smites us, yet are we acceptable in his sight, and he reserves still a fatherly affection toward us, even in the midst of our afflictions, and in the end he brings us forth bright as silver, and so makes our sufferings to become a sacrifice of a sweet-smelling savor in his nostrils. To conclude, his meaning is, that God ceases not even then to be good to his Church, while he seems to consume her to nothing.
Verse 11. For my own sake, for my own sake will I do it: for how should my name be polluted? Surely I will not give my glory to another.
He repeats that which he said before, but he adds an interrogation, which the Hebrews are accustomed to use when they speak of absurdities, as here, Can it be that my name should be profaned? The second member, I will not give my glory etc., serves for an exposition of this interrogation. Isaiah then amplifies that which he spoke before in few words, and flies a higher pitch in his style; for it is not only a bare amplification of the former sentence, but rather a beautifying and adorning of it for the greater confirmation thereof. Now by these words he means that men, as much as in them is, do profane God's name, and give away his glory to creatures; only the Lord in his admirable providence stops the course of this mischief, and keeps his glory unblemished. Although we by our fault then do expose this glory of God to contempt, yet will he preserve it as long as he shall continue our protector. Hence we gather a very sweet consolation, to wit, that the Lord joins his own glory with our salvation, as we have often showed you before.
I will not give.] That is to say, I will not endure that any should rob me of my glory: but this had fallen out if the people had been utterly consumed, then would they have scorned the God of Israel; for the wicked were used to in the afflictions of the saints to disgorge these blasphemies, Where is now their God? (Psalm 79:10; Psalm 42:3). Moses also alleges that the Lord withheld his hand from destroying the people for the same cause: I fear, says the Lord, the fury of their adversaries, lest they should grow proud, and lest they should say, our high hand, and not the Lord has done all this (Deuteronomy 32:27). And unquestionably, as often as the Lord terrifies the faithful, by manifesting to them the signs of his heavy displeasure, the only remedy then left us is this, that he will yet remember his own covenant of grace made with us in Christ, lest he should prostitute his holy name to the outrages and blasphemies of the wicked. Neither did the Prophet only stir them up hereby to give thanks to God, and to confess that their prosperity proceeded from his free mercy; but he did likewise put a form of prayer into their mouths, and a shield of defense upon the arms of the faithful, with which they might repulse all the fiery darts of the devil.
Verse 12. Hear me, O Jacob, and Israel my called. I am, I am the first, and I am the last.
We have told you heretofore why the Lord speaks of his eternity; namely, to teach us that he is always like himself, and that we should not measure his power by the narrow measure of our own standard. He here calls for audience, because the only thing that deceives us, and makes us wander after so many false opinions is, that we have no ears to hear. Where he says Israel is his called: he opposes it secretly against that reprobation, of which he spoke in the beginning of the chapter. For he there showed that the Jews wrongfully usurped this title, and falsely gloried in it; because they showed not themselves to be true Israelites in deed. But here he declares that Israel is his own called: as if a father in rebuking his son, should in anger call him bastard; and yet being appeased, should afterward term him his son. Thus the Lord shows that the Jews were grown so degenerate, that he had just cause to reject them: and yet albeit their unworthiness of that great honor he showed them, he still respects his own calling of them, which they could not abolish nor make unfruitful by their malice or unthankfulness.
The particle 'yet' in this place, signifies a continuance: for the Prophet means nothing else but that God is always like himself: that is to say, he does not repent, nor does he change his mind, as men are used to doing: and therefore he says, that he is the first and the last. Now we have also in these words to note, that Isaiah speaks not here of God's eternal essence, but applies this doctrine to our use: signifying that he will be such a one to us, as he has ever been in times past: as also that we should remember to separate him from idols; lest our minds being distracted by new inventions, should err from his true fear.
Verse 13. Surely my hand has laid the foundations of the earth, and my right hand has spanned the heavens: when I shall call them, they stand up together.
The Prophet shows here more plainly, what his meaning was in the former verse. For having said that God is always one, and neither changes his affection nor will toward us, he now magnifies and extols his power, in regard of his visible works which we daily behold. And thus the Lord coming forth of his Sanctuary, does after a sort manifest himself familiarly to us in them.
Whether we turn the words, my right hand has measured, or, has sustained; the sense will be always alike: neither is it needful that we should dwell much on the interpretation of the word Tipak. For the word 'to measure' notes out the admirable wisdom of God, in that he has so aptly proportioned all the parts of this fair curtain of the heavens, that it should neither be higher nor lower from the earth than it is: but that they constantly keep the order prescribed them by God: so as in this round and ample vastness, we can behold nothing deformed or misplaced. If any had rather retain the word 'to uphold,' it is also a commendation of God's singular wisdom and power, who bears up this infinite weight, and great mass of the heavens in their continual motion, and yet keeps it from tottering or reeling from one side to another.
But the last member where he says, that all things stand up together when he calls them, has some more difficulty in it. For it is either to be referred to the first creation of the world, or to the perpetual government thereof. If we refer it to the first creation, the present tense of the verb To appear, should be taken for the future tense, thus: As soon as the Lord commanded them to appear, they forthwith obeyed, according to that in the 33rd Psalm, verse 9: He spoke the word, and it was done. But if we accept of this exposition, the word together, which is added, seems not to suit well with the history of the creation mentioned by Moses. Objection: For the heavens and the earth were not created and adorned in an instant (Genesis 1:2). Things were first intermingled and confused: then the Lord separated them and placed them in order. Answer: But the solution is easy; for the Prophet's meaning is nothing but this, that the Lord created all things by his only will, and so formed heaven and earth, that they forthwith obeyed his commandment.
And yet for my own part, I willingly extend this sentence to the perpetual government of the world. As if he should say: Heaven and earth obeyed God's voice, and yielded to his absolute power: so as these creatures so far remote one from another, willingly consented and agreed together, with an incredible harmony; neither more nor less than if they were turned about with one wheel. And however the space be wondrous great between earth and heaven above, yet the Lord's voice was distinctly heard in every part of them. There was no need of messengers then to teach or publish his will, but himself in an instant executes the same at his pleasure. Shall a man find any prince that can have all his servants by and by about him at his call? No, God's power then is infinite, it is dispersed far and near, and extends itself to all parts of the world, as the Scriptures do manifest, and faith by experience makes us feel.
Verse 14. All you assemble yourselves and hear: which among them has declared these things? The Lord has loved him, he will do his will in Babel, and his arm shall be against the Chaldeans.
No doubt but the Lord directs his speech to the Jews, though he utters nothing here which ought not to be known of all. But because the heathen and profane people had no ears, therefore he summons not them to hear. We know that the Jews had this privilege above other nations, that God manifested himself to them: as it is said in the Psalm: God is known in Judah, his name is great in Israel (Psalm 76:1; and 147:19-20). And thus their senselessness was the less excusable, in that they rejected their own happiness. For from where sprang this lightness and inclination to apostasy, but from the little or no regard they had of this inestimable treasure of the heavenly doctrine? They well deserved then to be thus sharply chidden, and that he should thus closely tax them for their malicious and manifest conspiracies to darken the grace of God.
Now it seems the Lord permits the Jews to bring in their allegations which they had, as those who trusting to the goodness of their cause, dare thus defy their adverse party: Bring in your reasons, and if you have any mettle in you, show it. The Lord then provokes them first, and bids them tell if they can, whether the gods of the Gentiles have foretold any such things or no. And this may also be applied to the soothsayers and prognosticators, who attributed to themselves the knowledge of things to come, which they could not foresee at all. And in the same sense he repeats that which follows in the verse ensuing: I, even I have spoken it. The sum comes to this then, that the Jews waver, indeed and fall; because they have not well informed themselves how singular a grace of God it is, to learn from his sacred mouth, whatever is needful to salvation. In the latter part of the verse, he recites one particular; namely, God had foretold the end of their captivity in Babylon. True it is that he names not Cyrus as the dispenser of this benefit: but in speaking of some certain personage well known, he says, God has chosen him to surprise Babel by force.
The word To love, is not taken here simply, but for some special respect: and therefore he restrains it to the happy issue of his voyage. And so we may say that Saul was beloved of God for some private end; namely, that he might reign for a time, and might have the gift of prophecy (1 Samuel 10:10). But there is a higher matter to be considered of touching the faithful, whom God loves with an everlasting love: for he will never suffer them to be separated from him. The Prophet then meant to say, that Cyrus shall vanquish Babylon, because he shall undertake that business under God's authority and leading; not of his own motion, but after such a manner, as God thrusts forward the blind and ignorant, wherever he pleases: or as he uses sometimes to serve his turn of men against their wills. For Cyrus is not praised for his voluntary obedience, but it is rather indeed an extolling of God's singular providence, by which he disposes of all sorts of men to perform his will, and to execute his decrees.
By arm, (under a figure familiar among the Prophets) we may understand his work. And thus the speech will run better: He shall execute his will against Babylon, and his work against the Chaldeans. And we know that the Prophets are wont to join God's counsel and work together. Now he privily taxes the Jews for their ingratitude, in that they would not believe God's promises, though he pointed out the thing before them with his finger, and spoke far otherwise than did the chaplains of the false gods. To conclude, he meant to inform the Jews, that the surprising of Babel by the hand of Cyrus, shall be a work of the Lord, under whose direction all things shall be so carried, that the Church in the end shall be delivered.
Verse 15. I, even I have spoken it, and I have called him: I have brought him, and his way shall prosper.
He brings the Jews again to the prophecies, and attributes this honor to God, that having in fit time revealed the thing, he takes away all doubts. Afterwards he adds, that whatever was foretold, shall be confirmed. And thus there is a double force in the doubling of these words, I, even I. As if he should say: It is none but the God of Israel that has spoken these things which are hidden, and to come; secondly, he being true, and one that never deceives, he will undoubtedly accomplish whatever he has promised. Isaiah then propounds two ends here to himself: First, that the poor captives should wait for their deliverance; secondly, being delivered, that they should acknowledge God to be the author of so excellent a benefit, and not to ascribe it either to the arm of flesh, or to haphazard. Now he shows that Cyrus his good success in his enterprises, shall proceed from God's calling of him. Not that he was worthy of so great a favor, neither that he obtained it by his own industry and power; but in regard that the Lord used him as his servant to deliver his people. For where he called him his beloved in the former verse, and here says that he has called and brought him; I told you earlier that it is not to be referred to that love of God, whereby he adopts us for his children, by calling us to himself. Cyrus was neither loved nor called in this kind: for however he were endowed with excellent virtues, yet was he tainted with very odious crimes, as ambition, desire of swaying kingdoms, covetousness, cruelty, and many other vices; for his woeful and unhappy end manifested sufficiently what he was. The Prophet's meaning is then, that God will be favorable to Cyrus in prospering him outwardly: not to adopt, nor to show him that favor which he only communicates to his chosen. The cause must be considered then for which he gives him these titles, to wit, that he will use his ministry for the deliverance of his Church, as we have said before.
Verse 16. Come near to me: hear you this: I have not spoken it in secret from the beginning: from the time that the thing was, I was there, and now the Lord God and his Spirit has sent me.
He directs his speech again to the Jews, and in commanding them to draw near, he meets them half way (as it were) gently to receive them, and yet he covertly taxes their revolt, showing, that they were unfit to entertain wholesome doctrine, unless they departed from their errors. Surely it was a detestable fault in them to be so far separated from God, with whom they ought to have been so nearly conjoined: but their separation consisted not so much in distance of place, as in the want of consent in affections; our approaching then consists in a readiness to hear, having subdued our own carnal reason. But this is a work of his own grace; for who will be ready to direct his heart to God, if himself draw him not?
I have not spoken in secret.] The expositors expound this place diversely. Some apply it to Jesus Christ, whereas Isaiah had no such meaning: and it stands us in hand to avoid all wrested and constrained interpretations. Others refer it to the Prophet himself: but this suits as badly as the former, for this speech can agree to no man. I think then that Isaiah brings in God speaking, and blaming of the people touching their ingratitude, in that from the beginning, that is to say, since the day he began first to manifest himself to their fathers, he has not spoken in secret, nor obscurely. From where it follows, that the ignorance which is in them must needs be imputed to their own malice, in regard they did wittingly shut their eyes against the clear light.
When he says from the time, etc. it signifies, that he performed that by his power which he had spoken with his mouth. He rightly affirms then that he gave signs of his presence, when in performing all things, he not only ratified the prophecies by the effects, but also to teach, that those things which men imagine to fall out by chance, were governed and directed by God's special providence. In a word, he puts them in mind of God's ancient promises, and of the accomplishment of them, to show, that God will be always like himself. Those which say that Isaiah shall be present in spirit when the Lord shall bring again his Zion, offer violence to the Prophet's words, and are every way far wide from his intention.
And now the Lord and his spirit, etc.] Here Isaiah speaks of himself indeed, and applies this sentence to the former doctrine, protesting therein that God who spoke from the beginning, speaks also by him, so as they were to give no less credit to that which he now pronounced by the mouth of his servant, than if himself were there present in his own person. Hence we may gather a profitable doctrine, to wit, that we are carefully to think upon all the miracles which the Lord has done, to confirm our hearts in his truth. For it is no small confirmation of our faith that the Lord has had a remnant from the beginning, to whom he has manifested himself, instructing them, and making them assured promises, which he has fulfilled, so as there never failed nor fell to the ground the least jot of that which he has spoken. For what has he pronounced with his mouth that he has not fulfilled with his hand in due and convenient season? As often then as we be surprised with doubts, we must have our recourse to these and the like examples, and conclude thus with ourselves, God has of old been wont to keep touch with his servants; it is not since yesterday that he has begun to speak; neither did he ever hold his people in suspense by ambiguous or doubtful speeches, but has always spoken perspicuously and plainly. Thus the Prophet shows he utters nothing from his own brain, but was sent of God, who has showed himself just in all his sayings.
He mentions the Spirit, not to note out a thing diverse from God, seeing he is of one essence with him. For in one essence of God we acknowledge three persons: but he names the Spirit, because he is the only teacher and conductor of all the Prophets. Saint Paul says, That none can say Jesus is the Lord, but by the Holy Ghost: and by and by after he says, that the gifts of God are diverse, and yet it is one and the same spirit, which works all things in all (1 Corinthians 12:3-4). In this place also we have a manifest proof of the divinity of the Holy Ghost, because he sends the Prophets, which pertains to none but God, even as Ambassadors are sent by the only authority of the Prince. Seeing the Holy Ghost sends the Prophets then, and directs and gives them power and efficacy, he must needs be God. Besides, hence we gather, that we are to abandon all such as have not this direction of God's spirit, notwithstanding they boast they be sent of God: I mean this troop of popish wolves, who glory in the titles of Pastors, and Teachers, and impudently brag of their sending; seeing they are wholly destitute not only of the Holy Spirit, but of his doctrine. For in vain do they boast that they are instituted and sent of God, when they are utterly unfurnished of those gifts and graces of the Holy Ghost which are fit for the execution of such a charge. Moreover, it is too great a sauciness in them to pretend the illumination of the spirit of Christ, seeing themselves are wholly void of faith, and know not a B from a battledore in the doctrine of salvation. There are horned Bishops which sit in the chair, and God knows the most part of them are as ignorant as beasts: in fact, there is not ten of them among three hundred who have so much as tasted the first rudiments of piety. Is anything more absurd, than to say that such an assembly is governed by the Holy Ghost?
Verse 17. Thus says the Lord your redeemer the holy one of Israel, I am the Lord your God which teach you to profit, and lead you by the way which you should go.
I join this verse with the four verses ensuing, because they tend all to one end, in which God promises deliverance to his people, yet in such wise, that he first shows how they were brought into bondage by their own fault, and that to the end they should not murmur in objecting that it had been better for them to remain in the country, if the Lord meant to help them then to be brought back after they were led away. For a Physician deserves not praise so much for curing a disease, as for hindering and preventing it. The Prophet prevents them, and says, that this happened through the people's fault, for they might have escaped this judgment if they had but diligently attended to God's commandments, but they would not, therefore such an obstinacy well deserved such a punishment: for it was not the Lord's fault that the affairs of the people succeeded ill, but they had rejected his favor which was offered to them, and yet he says, the Lord will overcome this rebellion by his great goodness, because he is not minded his people should perish, though for a time he afflicts them.
Teaching you profitable things.] By this he means, that God's doctrine is such, that it is able to preserve his people in good state if they would constantly follow the rules therein prescribed. Now the Lord takes pains to teach us, not to procure his own good, but ours. For what good are we able to do him? By his holy doctrine then he provides for every one of our salvations, that being rightly instructed by it, we might reap the fruit thereof, which is, a happy and blessed life. But when by our unthankfulness we reject the benefit freely offered, what remains but that we should worthily perish? Isaiah then had just cause to reproach the Jews, that if they had not wittingly deprived themselves of the fruit of this doctrine, they should have been ignorant of nothing that tended to their profit and salvation.
Now if it be affirmed touching the Law, that by it God taught his people profitable things: how much more may it be said of the Gospel, by which whatever is profitable and necessary, is fully revealed to us? And here also we see how execrable the blasphemies of the Papists are, who aver, that the reading of the Scripture is dangerous and hurtful, that they may dissuade the laity (as they call them) from meddling therewith. What? Dare they indeed give the lie to God, who by the mouth of his holy Prophet pronounces that they are profitable? See 2 Timothy 3:16. Whether is it better we should believe God or them? Let them disgorge their blasphemies then as long as they will with a whorish forehead, yet we ought not to refrain the study of them: for we shall perceive that Isaiah has spoken the truth, if we read the holy Scriptures with fear and reverence.
Guiding your way.] These words show yet more clearly, the profitableness before mentioned. For the Prophet's meaning is, that the way of salvation is set open to us, if we hear God speaking; because he is ready to lead us through the whole course of our life, if we will submit ourselves to his lore. And thus Moses protests that he set before the people life and death (Deuteronomy 30:19). Also, This is the way, walk in it. For the rule of a godly life is contained in the Law, the which cannot deceive. I command you this day, says Moses, that you love the Lord your God, that you walk in his ways, and that you keep his commandments, ordinances, and judgments, that you may live, that the Lord may bless you in the land where you go to possess it (Deuteronomy 30:16). The sum is, that such as are teachable, shall never be destitute of light, understanding, nor counsel.
Verse 18. Oh that you had hearkened to my commandments! Then had your prosperity been as the flood, and your righteousness as the waves of the sea.
In regard the people might have complained of their being led captive, the Prophet to prevent such grudgings, shows the cause why it came to pass; namely, because they rejected the doctrine of salvation, without reaping any benefit by it. No doubt but he had respect to Moses his song, where there are almost the same words repeated. Oh that they were wise, then they would consider their latter end! (Deuteronomy 32:29). The particle Lu here, signifies a wish, Oh that, or, Would to God. But the Lord not only complains that the Jews lightly esteemed the good and profitable things offered them: but he also bewails their misery, as a father does that of his children. For he takes no pleasure in afflicting us, neither would he show himself severe, but that we constrain him to that by our stubbornness. God then is here moved with compassion in beholding their ruin, who had rather wittingly perish, than to be saved: for he was ready to have dealt all sorts of blessings liberally among them, if they by their own rebellion, had not repelled and put him back.
Now it were preposterous to enter into God's secret counsel, and to inquire why himself made not the external word effectual upon them, by the work of his holy Spirit. For the question is not here of his power; but man's rebellion is here only reproved, that they may be left without excuse. Truly as often as God calls us to himself by his word, there is a full and absolute felicity offered us, which we obstinately resist.
We have told you before that the word peace, signifies all happy events. It is then as if he had said; You had had abundance of all good things, and would never need to have feared any change, in regard the blessing of God upon his servants is a fountain that can never be drawn dry. As touching the word justice, joined to peace, we may take it for that which we commonly call your right. But I had rather understand it of a Commonwealth well governed, where all things are ruled orderly and well: as if he should say; All things had prospered and had gone well with you, and you had had a flourishing state.
He worthily joins such an estate with peace: for if good government be overthrown, all goes out of frame; for it is not possible to enjoy a right peace, where justice is wanting: that is to say, unless matters of state be managed with equity and uprightness. If we love peace then, let us immediately be instant with the Lord to obtain this happy estate, which is blessed of him. Some descant here upon spiritual justice, and upon remission of sins: but they miss the mark, and stray quite from our Prophet's meaning, who speaks plainly and simply.
Verse 19. Your seed also had been as the sand, and the fruit of your body like the gravel thereof: his name should not have been cut off nor destroyed before me.
This also appertains to a happy estate, namely, when posterity is increased: for by their help, the aged are comforted and refreshed in their labors, and the adversaries repulsed. The Psalmist, you know, compares such children to arrows shot from the hand of a mighty man, and pronounces him blessed that has his quiver full of them (Psalm 127:5): that is to say; who has many such children. In mentioning of sand, it seems he had respect to the promise made to Abraham; I will multiply your seed as the stars of the heaven, and as the sand by the sea shore (Genesis 22:17). Afterwards he repeats the same thing in various words, according to the custom of the Hebrews, calling children and gravel, that which he had called seed and sand. In a word, he shows that the people hindered God, from causing them to feel and taste the fruit of his promise.
Afterwards, coming to the interruption of this grace, he plainly reproaches them; namely, that themselves had sought their own ruin and destruction; whereas God had multiplied them wonderfully by his power. For by the word name, he understands the lawful estate of the people, which had always flourished, if the course of God's blessing had not been stopped.
And whereas he says the people were abolished, this must be understood in respect of the land of Canaan, out of which God's people being vomited (Leviticus 18:25, 28), they seemed to be banished the house of their father. For the Temple whereof the Jews were deprived, was a sacrament to them of God's presence, and the land itself was a pledge to them of their heavenly inheritance. Being exiled from there then, they were in a manner excommunicated, and cast out of God's presence, and had had no testimonies of his succor left them, had not these promises relieved their miseries. Now it is for us to consider well of this their misery: for being banished far from their Country, they had neither Temple, sacrifices, nor assemblies. Now those among whom at this day there is no form of a Church, use of Sacraments, nor preaching of the word, they ought to think that God has in a manner cast them out of his presence. Let them learn then to call and cry instantly with ardent prayers, that God would plant his Church in their coasts.
Verse 20. Go you out of Babel; flee you from the Chaldeans with the voice of joy: tell and declare this; show it forth to the ends of the earth: say you; The Lord has redeemed his servant Jacob.
This is the second part of this complaint, by which the Lord protests that he will deliver his people, however unworthy or ungrateful they be. For having told the Jews that he has performed the office of a good teacher towards them, and that they would not lend their ears; so as by their own default they were sent into captivity: now in setting before them his invincible patience, he adds, that he will not cease to assist them, till he has drawn them out of their bondage. He commands them then to go out of Babylon where they were captives. From where we gather, that however just cause God has to complain of us, yet by his inestimable goodness, he is ready to sustain our miseries, and to aid those that are unworthy; indeed such as have stubbornly resisted his grace.
That which is added touching the voice of joy, serves to confirm this deliverance: for he meant to add this confirmation to that promise, which was utterly incredible. That he might remove all doubts then, he highly commends this benefit.
He expresses the greatness of that confidence which he meant to erect in the hearts of the Jews: for we are accustomed to publish that plainly and openly, of which we have good experience and assurance: but if we doubt, we dare scarce open our mouths, but remain mute and dumb. Now Isaiah speaks of a thing to come with that resolution, as if it were already come to pass, that the people might in their hearts conceive the more sure and certain confidence: and therefore he uses this commandment, which has much more efficacy in it, and moved their minds more than if he had told it them in bare terms.
Verse 21. And they were not thirsty: he led them through the wilderness: he caused the waters to flow out of the rock for them: for he cleaved the rock, and the waters gushed out.
In regard the Jews saw no way open to return home, and that there lay between many great and vast wildernesses, the Prophet alleges God's power, from which he propounds some examples, that so the Jews might be dispossessed of all fear and doubts. He would have them then to consider, whether God was not sufficiently able to deliver their fathers out of Egypt's bondage, and to bring them through horrible deserts: in which nonetheless he furnished them with provisions, water, and all other necessaries (Exodus 16 and 17). If he were able to do the one, why should they doubt his ability concerning the other? The Jews here according to their manner coin fond fables, and invent ridiculous miracles which were never done nor heard of. And this they do, not so much of ignorance, as of impudence, whereby they give themselves liberty to publish anything that may carry a fair show, though it be utterly senseless. But our Prophet's meaning was to put them in mind of that first passage out of Egypt, and of the miracles which the Lord then did. For when the Prophets mean to extol God's works, it is their custom (as we have often shown) to mention this first deliverance. And thus David setting forth the victories he obtained, says, that the mountains trembled and shook, the air cleft in two, and the Lord appeared from heaven, which he never saw nonetheless (Psalm 18), but he therein follows the description of the deliverance out of Egypt, to show, that God was the author of it, and that he also fortified and guided him to overcome his enemies, and that his power was no less manifest in this victory, than in those wonderful signs and miracles.
And thus the Prophet now would have the people consider of these wonders of old, to correct their incredulity, and not to be tempted with diffidence: for it was the custom of God's faithful servants to cast their eyes always upon this deliverance, that by the remembrance of so great a benefit, they might confirm every man's heart in faith and hope. We have also told you before that they were from age to age to feel the fruit of this redemption, that the Lord by a continual progress might still be acknowledged the protector of that people whom he had so redeemed at the first. Our Prophet's meaning is then, that the Lord will easily overcome all impediments, and will set open the passages that are shut, will furnish them with water in abundance that they faint not for thirst, for he will work for them as in old time he did for their fathers, when extraordinarily he caused waters to issue out of the rock, they making their account to perish for thirst (Exodus 17:6), and therefore there was no cause why they should call the assurance of their return into question, if they would but only meditate on that power of God of which they themselves by experience had tasted.
Verse 22. There is no peace, says the Lord, to the wicked.
Some inclose these words, says the Lord, in a parenthesis; but we may keep this order in the text, to wit, that the Lord denies peace to the wicked, of which they are unworthy. Now this is expressly added, lest the hypocrites according to their custom, should conceive any vain hope in these promises, for he says, they belong nothing at all to such, that he might wholly exclude them from all hope of salvation. But it seems Isaiah respected some other thing, for in regard the greatest part of the people overflowed in impiety, and rejected this benefit, many infirm and weak ones might stagger, and be offended at their multitudes: for at this day there are many weak consciences troubled, when they see the doctrine of salvation despised by the greater part of the world. Seeing then there were many in great danger of stumbling, he turns their minds from this temptation, that the multitude of the wicked and unbelievers (who rejected God's grace, and this happy estate mentioned in verses 18-19) might not trouble them, but rather without gazing upon such kind of persons, might comfortably embrace and possess this benefit themselves.
