Chapter 50

Vers. 1. Thus says the Lord: Where is that bill of your mother's divorce, whom I have cast off? Or who is the creditor to whom I sold you? Behold, for your iniquities you are sold; and because of your transgressions is your mother forsaken.

This place is diversely expounded: but very few have attained the Prophet's meaning. To the end we may have the sum briefly, we must note this conjunction, whereby the Lord in many places testifies, that his people are obliged and bound to him: namely, that he is as it were our husband, and we his wife: for it is a spiritual marriage consecrated by his eternal word, and sealed up with the blood of Jesus Christ. As he then for his part receives us into his protection as his beloved wife, upon condition that we keep faith and loyalty towards him: so when we play false with him, he rejects us; and then it is rightly said, that he puts us away: even as if a husband should banish an adulterous wife from his house. Now, because we could not easily conceive the reason why God should reject the Jews which were pressed under so many and great calamities, it was necessary she should here come to manifest the cause of this divorce. But for as much as we are ordinarily too eloquent in covering of our own faults, and strive to lay all the blame where we should not; that is to say, upon God himself: so the Jews also then murmured at their estate, as if the Lord had done them wrong so to reject them. Why so? Because they could not be brought to acknowledge that the promises were made ineffectual, and the covenant abolished by their lewd behavior. At least they could not be drawn to make this confession, but with much ado: for they posted over their fault to their predecessors, as if they indeed had borne the punishment of their offences. From there proceeded those complaints recited by Ezekiel; Our fathers have eaten sour grapes, and our teeth are set on edge (Ezekiel 18:2). Now because such proverbs at that time went current among them, the Lord bids them bring forth that letter of divorce, by which they might justify their own innocence, and prove that God had unjustly put them away.

It was the custom then to give a woman unjustly divorced a letter in her hand: for thereby her husband was constrained to testify, that his wife had lived chastely and honestly with him: that all might know that she was not put away for her own fault, but because she pleased not her husband. And thus the wife was set at liberty, and her innocence approved; and the fault was laid only upon the husband, to whose discontented mind the cause of this rent was imputed. Moses ordained this law (Deuteronomy 24:1) in regard of the people's hardness of heart, as witnesses our Lord Jesus Christ (Matthew 19:7). The Lord by a very fit similitude then shows, that he is not the author of this divorce, but that the people put away themselves by their own fault, and so pursued their lusts, that they utterly dissolved the marriage knot. This is the cause why he asks for this letter, of which they boasted so much: for there is great weight in the demonstrative pronoun "that"; by which the Prophet meant to charge their vain excuses. As if he should say: You have skill to put the fault far enough from you, and to reproach the Lord; you have your defences in your hands ready to show; and yet in the meanwhile you yourselves have violated the faith of marriage: neither are you able to allege any just matter for yourselves, whereby to disprove the lawfulness of your divorce.

Where is the creditor? Here he sets forth the same thing by another similitude: when any was so far indebted, that he could not satisfy his creditors, he was constrained to give his children in payment. The Lord now asks if he were forced to do this; to wit, whether he has sold or given them to pay his creditor; or whether he was like to those spendthrifts, who foolishly waste their substance: or to those householders, who suffer themselves to run over shoes in debt. As if he should say: I am sure you are not able to charge me with any such matter. And therefore it is evident to all, that you have been sold and brought into bondage for your iniquities. And thus the Lord maintains his own justice against all false imputations; which by this second member he thus repels, in regard the Jews were sold and put away by their own fault.

Saint Paul uses the same similitude when he says, "We are sold under sin" (Romans 7:14); but in a diverse sense. Besides, the Hebrews are accustomed thus to speak of wicked ones, who give over themselves to commit sin with a reprobate mind. But here the Prophet only meant to convince the Jews, in regard that by their own offences, they had knowingly pulled all the evils they sustained upon themselves. If any ask; but can the Lord reject his heritage? Can he annul or break his covenant? No truly: but it is said he forsakes and profanes his heritage: as in Psalm 89, Ezekiel 24, because we can judge no otherwise of it by outward appearance. For in that he bore not that affection towards them he was accustomed to, it was a kind of divorce or rejection. To be short, we must note these oppositions, either that the wife is divorced by the husband's fault, or because she herself is a shameless harlot. Again, that the children are sold, either by reason of their father's poverty, or for their own wastefulness. And thus the context of this text will be easily understood.

Vers. 2. Why did I come, and there was no man? I called, and none answered: is my hand so shortened that it cannot help? Or have I no power to deliver? Behold, at my rebuke I dry up the sea: I make the floods desert: their fish rots for want of water, and dies for thirst.

It may be the Prophet renders a reason here why the people having provoked the holy one of Israel to anger, has not only pulled upon themselves a sea of evils, but are also worthily cut off by their own obstinacy from all hope of pardon and salvation. But I rather think the Lord proceeds yet further. For having shown that he had good cause given him to reject this people, who willingly chose rather to live a servile life than to be free, he adds, that it is none of his fault that they were not forthwith delivered. And as in the former verse he showed that the fault wholly rested in the Jews, so here he proves that their own malice was the cause why they grew old and putrefied in their miseries, for there wanted neither will nor power in the Lord to have helped them if they had not stubbornly refused his grace and liberality. To shut it up in a word, Isaiah shows that both their entrance, and continuance in this calamity came only from their own fault, that he might free God from blame: and signifies, that the Jews did wickedly when they accused him to be the author of their miseries; or in complaining, that he came not soon enough to their succor.

First then the Lord says, that he came. But to what end? To reach the Jews his hand. From where it follows, that they are justly destitute of help, in regard they despised his favor. Now the Lord comes, when he gives us any signs of his presence. He comes by the preaching of his word, and by the sundry benefits which he bestows upon us: as also, by the many testimonies which he uses to manifest the fatherly love and good will he bears us. Was there ever any people, says Moses, that saw such signs and wonders as you have done, or that has heard the voice of God speaking out of the midst of a fire, and live? (Deuteronomy 4:33-34). Seeing such a daily summons served to no purpose; and that in setting hope of mercy before them, he sought to draw them to repentance, does he not justly complain as of a prodigious thing, that they would not come forth to meet him? They are convinced of ingratitude then, that whereas they ought to have sought to God, they would not vouchsafe to meet him. For what a vile unthankfulness is it, not to receive that grace which is freely offered?

In that he says, I called, he repeats the same thing in diverse words. When God calls us we ought to give ear, and to offer our ready and willing obedience. For this is the answer (which he complains is not given him) to wit, that we submit not ourselves wholly under his command. But this word suits very well here to the circumstance of this place, in that they willfully despised God, who offered them present deliverance out of their troubles. It availed him no more to speak to them therefore, than if he had spoken to so many deaf and dumb men. From there he concludes, that their deliverance was deferred only in respect of their own backwardness, which he confirms to them by former testimonies, in that he had in former time manifested to their fathers the sufficiency of his power.

Now lest they should cavil and excuse themselves in affirming that they were not saved, though they desired it: God on the contrary affirms, that they must seek the cause of such a change elsewhere than in him. For sure it is, his power was not diminished. He would not have been slack in reaching out his hand to them in their affliction, if they had not obstinately rejected his offer.

Now by this interrogation, he expresses the equity of his cause, as one that maintained a thing clear and manifest. For who dares object that his power is lessened? And to that end he puts them in mind of that power of his, by which he brought them out of Egypt, lest they should imagine the same were now diminished, but might rather acknowledge that their vices stopped the course of this power, that it could not now manifest itself. At his rebuke he says the sea is dried up, as if he had terrified it, in rebuking of it. For by his commandment the waters parted in two to give his people passage (Exodus 14:21). And Jordan fled back (Joshua 3:16; Psalm 114:5), so as the fishes being destitute of water, died and rotted.

Verse 3. I clothe the heavens with darkness, and make a sack their covering.

He also mentions the thick darkness which was spread over the whole land of Egypt for the space of three days (Exodus 10:22), for then the heavens were in a manner clothed with mourning weeds, because as a fair and clear day glads our hearts, so a dark and gloomy day brings sadness and heaviness with it. Therefore it is said that the heavens were covered with a sack, or with a mourning garment, as signs and testimonies of affliction. And if any had rather take them for general sentences, he may do so if he will. But as I think the Prophet has respect to the history touching their deliverance out of Egypt. From where they might gather, that God who had delivered their fathers after so wonderful a manner, was now hindered from succoring them in the miseries which oppressed them, by reason of their own unthankfulness.

Verse 4. The Lord has given me a tongue of the learned, that I should know how to minister a word in due season to him that is weary: he will raise me up in the morning; in the morning he will awaken my ear to hear, as the learned.

Having twice convinced the people of ingratitude; now, according to his custom, he adds a consolation: for the Lord so shames us, that he forthwith minds to free us from shame and confusion. Albeit then upon good grounds he has proved, that the people were justly rejected, and perished by their own deserts; indeed, and had made themselves utterly unworthy of deliverance: notwithstanding all this, he promises them help and succor. Now because in a matter so difficult, there was need of more than ordinary authority, the Prophet says, that God sent him, and fitted him with ability to execute that which was enjoined by him. All in a manner do refer this place to Christ, as if it suited not to the Prophet's person, when he says he was smitten. We read not indeed that Isaiah was so handled: and yet it follows not therefore that their argument is sound enough. For David complains that his garments were divided; which properly appertained to Christ: and yet it follows not that the like befell not David. For mine own part, I am out of doubt that Isaiah brings in himself as one representing the person of all God's servants, as well touching those that were before him, as of those that were to succeed him.

Now he says that the Lord gave him a tongue; to the end the promises, whereby he seeks to cheer up the people's hearts, might have the greater weight: for our faith soon begins to waver, if we once deem that men speak without warrant. Besides, the condition of this people was so forlorn, that they could not be drawn nor allured by any reasons that could be alleged to hope or expect deliverance. The sum is then, that the message of their present deliverance is brought them from heaven: so as if any will refuse to credit it, such a one shall show himself no better than a rebel against God.

Now however the Prophet endeavors to purchase authority to himself in this behalf: yet hence we may gather in general, that none are fit to teach, unless they be first taught and instructed of the Lord. Thus then all faithful teachers are admonished to crave that of God's Spirit, which otherwise they can never have. I grant they ought to study diligently, lest they should get up into the pulpit without sufficient preparation: but yet we must hold this principle, that whatever serves to furnish them for able ministers, must be so many gifts of the Holy Spirit. And to speak the truth, what boldness and presumption is it to represent themselves in the public assemblies in the name of God, if they be not the organs and instruments of the Holy Spirit.

That I should know.] Somewhat must be supplied here (which we also have done) that is, to minister or publish. Under the word To know he comprehends that wisdom and dexterity which a pastor of the word ought to have that means to preach the word faithfully and fruitfully. As if he should say; I have been well instructed in God's school, and therefore I have attained sufficient skill to speak a word in due season, for their comforts that are laden with the burden of their sins.

He calls them weary, who were broken with many afflictions, as we have seen before. I give strength to him that is weary. And Christ speaks thus, Matthew 11:28. Come to me all you that are weary and laden. Thus he means then that God has instructed and taught them, that he might be fitted to comfort the afflicted with apt and fit words: so as the broken hearts might be healed by the sense and feeling of God's mercy in Christ. Hence we gather, that the ministers of the word ought chiefly to extend their care over such as are in distress, and to comfort those that are oppressed, and in a manner overwhelmed with the weight of their calamities: and then to teach them wherein the true rest of the soul consists: as we have shown (Chapter 29:18, 12). Moreover, here we see what every one of us ought especially to search after in the holy Scriptures; namely, how to arm and fit ourselves with proper and apt sentences to minister consolation to our own souls in the time of need. He then that shall be able to cheer up and sustain his own spirit with solid comfort when things are perplexed; in fact, when they seem altogether desperate: let such a one assure himself, that he has well profited in the Gospel. I confess the doctrine of the holy Scriptures has many other uses. For they not only contain in them matter that is meet and profitable to comfort the weak and afflicted, but also sharp rebukes and threatenings against the obstinate (2 Timothy 3:16). But Isaiah here shows, that his principal charge was, in due season, to minister or bring a word of comfort to the Jews, who were now in a manner comfortless.

He will waken me in the morning.] Here the Prophet witnesses, that the Lord is so careful of the miserable and oppressed, that he will give them comfort in the morning: that is to say, in time convenient. I grant we are often left destitute of consolation: but however the Lord suffers us to languish for a time, yet the fit times and seasons are in his own power, in which he will prevent our necessities by his succors. And if it so fall out that he tarry long, let us impute it to our negligence: for we stop and hinder the course of his mercies from flowing in to us by our own sloth: or rather indeed, by our rebellion. But however it be, yet he watches always carefully for our salvation, and makes speed to succor us: in fact, while we flee from him and resist him, he then allures us to himself, that he might refresh us by his love and favor.

He repeats the word morning twice, thereby signifying a daily continuance: lest we should think there were any passions in him, as there are in men, to reject and despise them afterwards, whom he has once taken into his custody. No, contrariwise, he makes them always to feel his goodness even to the end, and never destitutes them of consolation.

That I may hear as the learned.] His meaning is, that his ear was attentive, not like one that is ignorant, or dull-witted, but that he was fitted and well instructed for the purpose. And yet withal he shows by his example, that God teaches all such ministers as he sends forth, for the salvation of the Church with efficacy: for it were to small purpose for them to be endowed with human learning, unless they had withal the inward teaching of the Holy Ghost. By this we see yet better, how true that is which we have said before; namely, that none prove good teachers, but such as have first been good disciples. Such the Prophet calls them taught and learned: for those that will not vouchsafe to learn, as thinking that they know enough, are twice mad and foolish. For by God's own censure, none are truly taught and learned, but such as suffer themselves to be taught, before they take upon them to teach others; that so they may have the certain knowledge of the things which they mean to teach them. Now to publish anything abroad to the world, which they may not with good conscience protest they have received from God. To shut up all in a word; those are learned, who in learning daily disdain not to grow still in learning.

Vers. 5. The Lord God has opened my ear, and I was not rebellious; neither turned I back.

He repeats that again which he said before, and here comprehends whatever is fitting for the office of a teacher. For the opening of the ear, ought not only to be referred to doctrine, but to the whole vocation: as first, to his entrance: secondly, when he that is to be sent, receives his charge, touching all that which he is to perform; to wit, the commandment itself, and authority to execute the same. Besides, the Lord not only opens the ear, when he manifests his will, but when he touches the man's heart with efficacy, and so moves him, that he yields him his obedience. As in Psalm 40; [reconstructed: You have pierced my ear]. And Christ says; Whoever has heard and learned of my Father, he comes to me: (John 6:45).

Up to now pertains the second member, where the Prophet says, he was not rebellious. The sum is, that he undertook nothing at random; but being well assured of the calling of God, he performed the office of a teacher: notwithstanding it was heavy and tedious to bear, because he was made fit and willing to obey.

Vers. 6. I gave my back to the smiters, and my cheeks to the nippers: I hid not my face from shame and spitting.

He opposes the invincible force with which he is endowed, to the reproaches, scorns, and outrages of the wicked: as if he should say; Although the contemners of God use many devices, yet will he overcome all their injuries: so as he will never repent himself of that labor which he has taken in hand. Moreover, this place manifestly shows, that the ministers of the word cannot faithfully discharge their duties, but they must therewith prepare to buckle against the world; yes, to sustain sharp assaults on all sides. For Isaiah no sooner affirms that he was ready to obey God's commandment, but by and by he adds, that his person was exposed to the smiters. Therefore the faithful servants of God cannot avoid this condition, in preaching the word as they ought; but they must look for stripes, reproaches, hatreds, slanders, and various assaults of the adversaries, who repine at the liberty which the true ministers of God must needs use in their reprehensions and admonitions. Let them arm themselves therefore with faith and constancy: for there is a terrible combat prepared for them.

But he not only expresses what measure the Prophets shall have at the hands of the wicked, but also the contempt of the world: for the wicked will have men suppose that their cause is good and just, even while they oppress the ministers of the Gospel, and persecute their doctrine: for they will have God's servants reputed as evildoers, that by this means they may bring them into disgrace and hatred. That is the cause why they rend and tear them with variety of false imputations, and belch out all the outrage they can. And have not we experience of this at this day? Do not our adversaries load us with the nicknames of seducers, seditious, schismatics, and heretics, and disgorge many other reproaches, with which they have previously taxed Christ and his Apostles?

Now he complains that he was smitten and spitted upon, not only by strangers and open enemies, but he touches the wrongs which were done him by those that made show to be of the Church. For it is always seen, that out of the lap of the Church there arises wicked contemners of God, who are the surliest enemies that the Prophets of God have. Those then who will serve God purely, must fit themselves beforehand to bear all these things with patience, that so they may pass as well through good as evil report (2 Corinthians 6:8). Indeed, let them not only despise bands, tortures, banishments, and death, but reproaches and spittings also, though sometimes these things seem harder to bear than death itself. This doctrine pertains indeed to all the faithful, but especially to the ministers of the word, who ought to be the ringleaders to others, and to be as standard-bearers.

Vers. 7. For the Lord God will help me, therefore I shall not be confounded: therefore have I set my face as a flint, and I know that I shall not be ashamed.

Here the Prophet shows from where this great magnanimity proceeds, with which he and other the servants of God were endowed to sustain the violence of all comers, namely, the help of God: for by faith therein Isaiah affirms, that he has hardened his face as a flint against all the injuries of the ungodly. Having then with a stout courage, with which he is endowed, set light by all his adversaries, he also labors to draw others to the same constancy with him; and (as in a glass) describes to the life what the state and condition of all ministers of the word is, and shall be. For thus he would turn them from the love of the world, that they might give themselves wholly to God, and to fix their eyes altogether upon him, for there is no combat so sharp, in which they shall not be more than conquerors under the leading of such a Captain.

By the similitude of a flint, he shows, that come what come will, he will not shrink an inch, for the signs of fear and astonishment, and of all other affections appear by and by in the face, which plainly utters to all how matters go within. When God's servants are handled thus shamefully, they must needs quail under so many injuries, if they had not brows of brass and iron to repulse them. And in this sense it is said, that Jeremiah was set as a defended city, and iron pillar, and walls of brass against the kings of Judah, against the princes, and against all the people (Jeremiah 1:18). Ezekiel also had his forehead made as hard as the adamant, which is much harder than the flint, that he might not recoil back from the obstinacy of the people (Ezekiel 3:9).

This sentence, I shall not be ashamed, is not to be taken in the same sense with that in the former member: for there it is referred to the affection, and here to the effect, or the thing itself. When in the beginning of the verse then he glories that he shall not be confounded because God is on his side, it is to show, that it suffices not to know that God will help us, unless we also feel the same by experience. For what profit have we by his promises, unless we put our confidence therein? Faith then is required, both to uphold our comfort, and assure us of God's favor: but in the end of the verse the Prophet boldly protests, that he is undoubtedly persuaded of a happy issue. And thus to be ashamed, signifies to be disappointed. For they that conceive a vain hope, are subject to mocks and reproaches. Here we see then that the faithful teachers and ministers of the word have promise of a special defense. Let Satan and the world bend their forces together then to assail them with all their power: the more they assault them, the stronger shall God's defense and protection be over us. From there we must conclude, that all such as are faint-hearted and quail when they come to the trial, were never yet well fitted to execute their office. For he that has not learned to fight, is neither apt to serve God nor his Church; neither is he fit to preach the doctrine of the word.

Verse 8. He is near that justifies me, who will contend with me? Let us stand together: who is my adversary? Let him come near to me. 9. Behold, the Lord will help me: who is he that can condemn me? Look, they shall grow old as a garment: the moth shall eat them up.

We must always remember that the Prophet speaks nothing here that is proper to himself only, but testifies what a one God will, and ever shall be towards the faithful ministers, that so being assured of their lawful calling, and executing their offices faithfully, they might boldly contemn all adverse power, and never slack their duties an inch for any slanders. Why so? Because the Lord who justifies them, has, and ever will be ready to maintain and defend his own truth. Now whoever he be that will indeed boldly protest this, he ought to have a pure conscience. For if he have unadvisedly intruded himself, not having a sure testimony of his lawful calling: or if he be such a one as broaches his own dreams and fancies, in vain shall he boast of this promise, for it belongs to none but to such as being called of God, do faithfully and purely discharge their duties.

Now however mockers and despisers of God will never cease to make many replies against his servants, yet Isaiah still offers himself to plead his master's cause, and that as boldly, as if none durst enter the lists against him, or to forge any slanders for their defense. Not that he was able to charm their tongues, but because he was well assured they should gain nothing by all their talk. Thus then he shows, that notwithstanding all the false imputations which the adversaries lay upon the word and the ministers thereof, they must not be discouraged. For there is no crime with which they do not charge us. But all in vain. Why so? Because the judge that defends their innocence is near. The faithful ministers therefore may (by Saint Paul's example) summon the false and sinister judgments of men before the judgment seat of God, who will give a just sentence (1 Corinthians 4:4).

Let us stand together.] The faithful teachers ought to be so confident, as without fear to challenge all their enemies the field. For Satan with all his supports dare not at all times stand to their tackling openly, but especially when they encounter us with lies. But they have close and secret practices, and juggling tricks under board to surprise such as stand not upon their watch. Yet the servants of God fear not to show their faces, nor to enter the lists against the adversary: neither are they abashed to reason and debate the matter, if the enemy dare appear. For the truth is of such strength, that it flees not the noon day, as we see here, that Isaiah fears not boldly to egg and provoke all those to the fight, whom he saw to lie in wait to trap him. And here he urges them again saying, Let him come near me. For the true pastors ought to be always ready to yield a reason of their doctrine. But where is he that deigns to hear them patiently, or that will consider what his doctrine is which they preach. I grant the adversaries are ready enough to draw near, but it is only to draw out their swords, and to cut the throats of God's servants, or to whet and file their tongues, that they may be fit to defame them by all sorts of slanders. In a word, their best defenses consist in fraud, and tyranny, for with reasons orderly gathered from the Scriptures, they dare not encounter, we therefore being well assured of the equity of our cause, are ready with a Christian fortitude to challenge them the field. For though they condemn us without hearing our defenses; yes, and though the numbers of them be great, which subscribe to their sayings, yet will we not be outfaced, for God, whose cause we defend, is the judge, who at the last will give sentence on our side.

It seems Saint Paul alludes to this place, where he says, It is God that justifies, who shall condemn? (Romans 8:33). For we may boldly appeal to the judgment seat of God, when we are clothed with his free righteousness in Jesus Christ. But Isaiah handles another argument here. For he speaks not now of man's salvation in general, but of the ministry of the word, of which the Lord will be the protector against all the assaults of the wicked, neither will he suffer his servants to be overwhelmed with their false packing nor violences. In the end of the verse he shows that he vaunts not of his fortitude as one out of gunshot, or as if he meant to fight with his own shadow, but he protests that he will keep his standing in the face of the proudest of them all that dare assail him. For whoever they be that bid battle to God's word, shall but dash themselves upon their own destruction by reason of their own brittleness, and shall forthwith vanish to nothing.

Now as if he had had the thing before his eyes, he uses a particle demonstrative, Behold, or lo, they shall wax old as does a garment, the moth shall consume them. The Psalmist uses the like similitude, when he compares the men of this world with the children of God, (Psalm 49). For albeit the worldlings brave it out, and that they shine as precious stones, yet shall they perish. But the faithful who now lie covered with filth and rubbish, being once decked with new beauty, shall in the end shine as the stars. But in this place Isaiah properly speaks of these mad dogs, who hate and bark at the faithful ministers of the word. Now however such profane wretches are in best esteem with the world, and in great authority in the midst of them, yet all their bravados shall fall and come to nothing, even as the beauty of garments that are defaced by the gnawing of the moth.

Verse 10. Who is among you that fears the Lord? Let him hear the voice of his servant: he that walks in darkness, and has no light, let him trust in the name of the Lord, and stay upon his God.

Having spoken of the invincible succors which God gives to all his Prophets, Isaiah now directs his speech to the faithful, admonishing them to suffer themselves to be governed by God's word, and to yield themselves teachable. From where we may gather how far he insulted over those with a holy pride which were his detractors. For in regard the wicked among the Jews at that time prevailed, in respect of their multitudes, the little flock were in danger to have their faith extinguished by them. In that he asks where those were that feared the Lord, it is to note out the fewness of them. And yet he calls these few to take part with him, that they might separate themselves from that great rout, lest they should consent with them in their wicked plots, so much condemned of God. As in Chapter 8: Say you not a conspiracy, etc. Thus then however God's enemies make a great army in regard of their multitudes, yet Isaiah assures himself that there is a remnant left who will profit by his doctrine.

Now he speaks to such as fear God, for where religion and the fear of God is wanting, there wholesome doctrine can take no place. We see how those who otherwise will be taken for great clerks, and sharp witted, do yet reject the same. Why so? Surely those that are swollen with pride, and hate modesty and all humility, prove more than doltish when the matter concerns the discerning of this wisdom of God. It is no marvel then that Isaiah lays this as the foundation, to wit, the fear of the Lord, that so the word may indeed be diligently and attentively received and heard. From where also it appears that there is no true fear of God where the hearing of his word is despised. For hypocrites will make great brags of piety, and the fear of God: but by their contempt of it they plainly manifest their rebellion, in that they obstinately reject the doctrine of the Gospel, and all sound admonitions. Take a sure trial here then of such kind of persons, that so you may pluck off their vizard with which they would cover their faces.

Let him hear the voice of his servant. He might even as well have said the voice of God, but he chooses rather to say, of his servant. For God will be no otherwise heard of us, but by the voice of his ministers, whose service he uses for our instruction. Isaiah then speaks first of himself, and next of all his fellow brethren, who have the same office of teaching with him. And thus here is a close opposition between the audience which he requires, and that licentious contempt of holy doctrine, which being basely accounted of among the impure, they by their pride drew others, as witless and giddy-headed as themselves, to the like base estimation of it.

Now because the faithful might reply, that the fruit of their fear and piety did not yet appear, but that they were contrariwise in miserable servitude, as if they had been wicked livers; the Prophet meets with this complaint, and affirms that the faithful, who hitherto had been hardly dealt withal, should not for all that lose their labour, in yielding obedience to God and his word: for though they have walked in darkness, yet they shall at length enjoy the light of [reconstructed: the] Lord.

By darkness the Prophet means not ignorance, nor blindness of mind, but the afflictions by which God's children are in a manner overwhelmed. And this is the consolation of which he spoke verse 4, where he said, that the tongue of the learned was given him, that he might know how to minister a word in due season to him that was weary. And he also here promises that those who hitherto have been almost drowned in so many calamities, shall be comforted.

Verse 11. Behold, all you kindle a fire, and are compassed about with sparks: walk in the light of your fire, and in the sparks that you have kindled. This shall you have of my hand, you shall lie down in sorrow.

He reproaches the Jews because they chose rather to make a fire alone by themselves, to walk in the light of it, than approach to God's light. This place has been ill expounded. And if we would have the right meaning of it, we must note the opposition which is between God's light, and man's light: that is to say, between the consolation which the word of God brings, and the vain comforts of men, who will endeavor to put away their sorrows, by things ridiculous and of no value. Having spoken before then of light and darkness, and having promised light to such as gave ear to the voice of the Lord; he now says, that the Jews rejected this light, to kindle one of their own: and in conclusion affirms; that they shall be consumed as with a fire, by their own light.

In this sort Christ reproaches the Jews, for rejoicing in John Baptist's light (John 5:33). Because they abused his person, to darken, in fact rather to quench the glory of Christ. For in opposing John's person against Christ's, to darken his glory: what did they else but put out the light of God, shining in a mortal man, to kindle themselves another? Which yet directed them not to walk in the right way; but made them wander in by-paths, wherein they had small cause to rejoice.

In saying that they were compassed above with the sparks, he taxes their froward imaginations, which harried them to and fro: and with that derides their vanity, in that they ran swiftly and with great alacrity, wherever their deceivable lusts led them.

Walk.] As if he should say; You shall feel by experience how vain and vanishing your light is, when your uncertain hopes have failed you. And thus by this so taunting a permission, he signifies that they shall both lose their time and their labor. Others expound, that the wicked kindle against themselves, the fire of God's wrath. But the Prophet has a higher drift; neither do I think that this exposition agrees to this place.

Of mine hand.] In regard the wicked being beguiled with a false confidence, think themselves utterly out of danger, and do boldly scorn all afterclaps, by trusting in their light; that is to say, in the means with which they have furnished themselves: the Lord shows that they shall lie down in sorrow, and that this shall proceed from his hand. In a word, that such as forsake the light of God's word to seek consolation elsewhere, shall miserably perish.