Chapter 57
Vers. 1. The righteous perishes, and no man considers in heart: and merciful men are taken away; and no man understands that the righteous is taken away from the evil to come.
Isaiah prosecutes his argument still. For having showed how securely hypocrites repose themselves in their pleasures, and with what impudence they despise God's word; he further complains, that they consider not the works of the Lord: for we are placed in this world, as upon a spacious theatre, to behold the acts of our God. Neither is there any of his works, however mean they appear in our eyes, that we should lightly esteem; but ought rather diligently and attentively to observe and consider them. Now among other testimonies of his providence, the Lord sets before us the death of the faithful, and of approved men whom he takes out of this world, when he is purposed severely to chastise and correct his people. But no man lays it to heart, neither imagines that such matters should be forerunners of imminent destruction, namely, that the good are gathered to God, and laid up in safety, that they may not be wrapped up with others, in so many common miseries. The sum is, that the wicked greatly deceive themselves, in thinking that the prolonging of their lives, should be the only happiness that can befall them: and that for this cause they should take themselves to be in better case than the faithful, who die sooner than they. For as they are glued to the world, so under this pretense, do they harden their own hearts, that (as they suppose) God favors them exceedingly, in suffering them to be safe and sound, while others die.
If by men of mercy you understand the charitable and pitiful, then this epithet must be diligently noted; for thereby the Prophet shows what the true righteousness of God's children is, whereas hypocrites place their righteousness in things of no value. Now there is no virtue more pleasing to God, than liberality, whereby we manifest our righteousness, and discover to all a heart void of guile. But merciful men may as well be taken in the passive signification, namely, for such to whom the Lord shows mercy: for this manner of speech is common enough among the Hebrews. Neither is it from the purpose to say, that the grace of God should be privately opposed to the perverse and sinister judgments of men, who are wont to condemn such as die [reconstructed: in] the flower of their youth. And yet seeing the Prophet in many places adorns the children of God with this title, of being merciful and liberal, I see no inconvenience, if (as I have said) we make it a true definition of righteousness.
By this it appears that then the Lord gathered a great number of good men out of the world to himself, whose death prognosticated some horrible calamity; and yet that the Jews regarded not such forewarnings. In fact, which is worst of all, they took occasion thereby to overflow with the greater freedom in all licentiousness, thinking all should go well with them, when they survived the best men.
Now this doctrine is very fitting for all ages and times. For, for the most part, it comes to pass that God takes the good out of this world, when he is purposed sharply to punish the sins of the wicked. Why so? Surely as he has a tender care over those that be his, so he pulls them often times as brands out of the fire, having compassion on them, to the end that such as shall survive them, may therein perceive a token of God's wrath. And yet this is not a perpetual law, seeing the elect are often wrapped up in the temporal judgments with the wicked. Notwithstanding the taking of them away first, is a thing so ordinary, that it seldom falls out otherwise: of which in our time we have a famous example in the death of Martin Luther, who was taken out of this world a little before Germany was pitifully wasted with that furious war, which many years before he had foretold, while he thundered against the contempt of the Gospel: against the villainies and foul enormities which then overflowed in every place. Often he entreated the Lord to take him out of this life before he should see those horrible judgments which he had threatened: the apprehension of which made him to quake for fear: and this request he obtained of the Lord. Soon after his death a sudden and unexpected war began to invade, and miserably to afflict Germany: even then when they suspected nothing less. And examples of this also we have daily. And doubtless, if men did well consider of them, they would not flatter themselves so much in their iniquities as they do. But I have thought it good to recite this in particular, not only because it has happened within these few years: but also that it might be the more apparent, in regard it fell out according to that which so excellent a preacher of the Gospel, and a Prophet of God had foretold. We therefore ought diligently to observe the work of the Lord as well in the lives, as in the death of the just: but most of all in their death. Whereby the Lord calls them to the enjoying of a better life: that so they may be delivered from those miseries, into which the wicked must at length be plunged.
Vers. 2. Peace shall come: they shall rest in their beds, every one that walks before him.
The Prophet here describes what the state of the faithful is after death. For the wicked who think there is no life after this, do judge that good men are perished, because they can apprehend nothing in death but ruin and perdition. Isaiah therefore says; that such a peace shall come, as is more desirable than a thousand lives that are replenished with troubles. As if he compared the good to crazed soldiers, who are permitted quietly to take their ease.
He adds the similitude of sleep, to show, that they shall be set free, and delivered from all disquietness and care, as if they safely and sweetly slept in their beds. Whereas he adds, every one that walks: I refer not whoever to the word peace, as some expound it. Namely, that peace shall go before the faithful, as if it led them the way. But I think he therein notes out the faithful. As if he should say, Whoever walks before God, he shall have peace. And therefore when the righteous do die, they (after the enduring of many troubles) are called to peace and rest, as having finished their course.
Now they rest in their beds, in regard they do not yet enjoy full and perfect glory and blessedness: but wait for the last day which shall be the time of their resurrection, wherein all things shall be fully restored. And methinks Isaiah meant to say so. But, may some say, do not the just enjoy peace in this present life? For the fruit of faith is that we possess our souls in patience (Luke 21:19; Romans 5:1). I answer, that although faith begets peace in our hearts, yet notwithstanding we are tossed to and fro with many waves, and are never so secure and quiet in this life, as when the Lord draws us home to himself. The death of the just then you see brings them to a sweet rest and peace, because the same is precious in God's sight (Psalm 116:15). But the death of the wicked is full of horror. From this place also we may gather, that our souls are immortal: for were they without any sense, as some brainless ones have dreamed, then could they not be said to enjoy any peace. They are in peace and rest then, because they live in Christ.
Vers. 3. But you witches children, come here, the seed of the adulterer, and of the whore.
Having spoken of the happy and peaceable death of the faithful; he inveighs with exceeding vehemence against the wicked, who for all this, ceased not to lead a lewd and lascivious life without taking the death of the righteous to heart. For as he has affirmed that the faithful are in peace: so contrariwise he denounces an irreconcilable war against the other. Nay, which more is, he has shown that death to God's servants is a hiding place which defends them from the whirlwinds, hail, and other tempests: that afterwards the obstinate contemners may be laid open to all sorts of calamities. For we must note here the opposition between the faithful which walk before God: and the wicked who cease not obstinately to resist him. The former after death, shall have peace: the latter shall be vexed while they live, and after death shall feel horrible torments.
He summons them before God's judgment seat: because they thought to escape by their sophistications. But he shows that they shall gain nothing thereby, because they shall be drawn before the same whether they will or no. For, as they had made their hearts over hard, so was it needful that they should be pricked with the sharper lancets: doubtless the Prophet could not use too much severity, as well to awaken their drowsiness, as to beat down their pride. Who knows not with how great overweening the Jews insult in regard of their race? The Prophets therefore are usually wont to crush this their arrogance and high-mindedness; by affirming that they were none of Abraham's children, in respect they behaved themselves as bastards, and such as were degenerate.
This is the cause why our Prophet terms them, the seed of the adulterer, and of the whore. With which also Ezekiel reproaches them in (Ezekiel 16:3), saying, Your father was an Amorite, and your mother a Hittite. And the like phrases of speech are used in many other places (Hosea 1:2). Thus then he brings their intolerable pride down to the ground, and in despite of their teeth draws them forth into the light, that they should not think they could escape the tribunal seat of God.
Vers. 4. On whom have you jested? upon whom have you gaped and thrust out your tongues? Are not you rebellious children, and a false seed?
The Prophet shows that the Jews have no occasion at all to glory so much under pretence of their lineage or stock, seeing they derided the Prophets of God. Now they thought it was but with men, with whom they had to deal when they rejected the word. And so at this day we see how impudently the wicked despise the doctrine of their salvation, and scorn the Ministers of it; and yet in the meanwhile, cover themselves under a vain show of religion. This is the reason therefore the Prophet presses them so near, and reproves them so sharply. As if he should say, When you thrust out your tongues on this manner against God, and scorn his word, do you think you have to deal with a mortal man? For these words, on whom, signifies that they sought out evasions and pretences to cloak their impiety withal. For the ungodly will not acknowledge that they rebel against God: no, they think foul scorn any man should so judge of them: but yet they must be brought out into the light, and convinced of their wickedness. And seeing there is a God, they must be told that they make open war upon him, in resisting or in rejecting his word, and in esteeming no better thereof, than of a fable.
To open the mouth, and to thrust out the tongue, is here taken in one signification: unless that under these two phrases the Prophet meant the better to discover their impudence, namely, in that they thought it not enough only to reject the Lord, but they must also deride him. For the inward contempt of the heart caused them to utter forth such manifest scoffs and blasphemies, so as they were not touched at all with any fear of dishonoring themselves.
Lastly he concludes, that they are rebellious children, a lying seed, and therefore has just cause to esteem them the sons of a whore, for such a contempt could not be found in the children of Abraham. By this we learn how the wicked ought to be handled, and with what severity they are to be reproved, that they may have no cause left them whereby to flatter themselves: and, the more they despise whatever is propounded to them in the name of God, the more ought we to discover and to manifest in all men's sight their impieties so full of sacrilege.
Vers. 5. Inflamed with Idols under every green tree? and sacrificing the children in the valleys under the tops of the rocks.
Others translate, Who take pleasure in consolation. But our Prophet takes a similitude used in many places of the Scriptures, and very fitting to the circumstance of this place. For the Lord is wont to compare lust, wherewith poor and miserable idolaters are furiously transported and inflamed, to the love of brothels, for they keep no measure at all, neither will they suffer any to restrain them from their folly. Now Idolatry in God's sight is a most hateful kind of whoredom.
As touching the Hebrew word Elim, some translate it gods, others oaks; we may take it in either sense we will, for there will be no great difference: and all the expositors agree that the Prophet condemns Idolatry. I contend not then about the words, though it be very likely that one thing is repeated twice, according to the custom of the Hebrews: and yet it may be under an ambiguous word he alludes to their gods.
Sacrificing children.] Here he presses the Jews nearer, and shows that they are none of Abraham's true children. Why so? Because they polluted themselves with all manner of superstitions: and in regard they pleased themselves in such forgeries, therefore he discovers their villainies. As if he should say, You pretend religion, but I protest that you play the whoremongers with Idols. For thus must we manifest and point out (as it were with the finger) the impiety which subtle and politic heads endeavor to varnish over with sundry delightful colors. The Prophet therefore discharges his duty most faithfully, in adjuring them thus before God's tribunal, and in proving to their faces that they were guilty, though they meant to play the cavilers to the full.
Now he shows that they were rebellious, and had revolted from God's law through detestable idolatries. Then he comes to some particulars, and mentions a horrible, nay, a prodigious and execrable kind of service, namely, Sacrificing of children. From this it is evident, how greatly the spirit of error prevails over men after they have once turned away from God. For Satan so possesses their understandings, that he makes them become stark bedlams. For we must needs conclude that such are frantic and out of their wits who spare not their own children, but will cut their throats, and think they have then performed an acceptable sacrifice. And yet these cruel murderers wanted not their pretences with which to cover their execrable villainies, to wit, the example of Abraham, who spared not his only son. For the ancient Hebrews are of opinion that these customs proceeded from an inconsiderate zeal: as if they should have said, Seeing we are descended from Abraham, we ought no more to spare our children than he did. But this good Patriarch did it in obedience to God (Genesis 22:2, 12, 16), and these on the contrary had no commandment, but did it on their own heads.
Abraham's example was extraordinary, in which the Lord meant to prove and to manifest to all the faith of his servant. Again, Isaac was not offered, in respect that the Lord satisfied himself with Abraham's prompt and ready willingness: but these sacrificed their children, and therefore this imitation was perverse and damnable, seeing they trod nothing at all in the steps of their father. This must be well observed: for the most of our superstitious observances have sprung from this fountain of inconsiderate zeal, because men have greedily snatched at any occasion, and without judgment have followed whatever their fathers have done.
Vers. 6. Your portion is in the smooth stones of the river: they, they are your lot: even to them have you poured a drink-offering: you have offered a sacrifice. Should I delight in these?
He prosecutes the same argument, and sundry ways taxes the superstitions which reigned in Judea; for there was no place exempt from idolatry: there was neither rocks, rivers, valleys, nor any corner free, in which they had not left some memorial of their superstitions. They had their woods and mountains, where they sacrificed according to the customs of the heathen.
Whether we read it polished stones here, or Parts of the river, the sense will be always one. For the Prophet's meaning is that the Jews chose a service of God after their own fantasy, and turned themselves away from that rule which he had prescribed them in his law. Also, that by means hereof all the sacrifices by them devised were wicked and abominable, in regard God only ought to be heard, when there is any question touching his religion and worship. If you will turn it polished stones, then Isaiah taxes them for the contempt of the law, in which God had forbidden them to cut or polish any stones with hammers for the framing of his altar (Exodus 20:25; Deuteronomy 27:5-6), because he would have them sacrifice nowhere else but upon one only altar. But in respect that it was the fashion of the heathen to erect Temples near to fountains and rivers, the other sense agrees well also.
These words they, they, have great weight: and it is to be understood as if the Lord gave the Jews leave to cleave to their inventions, seeing they had forsaken him, and rather turned after Idols, and forged inventions. As also the Lord by Ezekiel says to the people, Go, and sacrifice every one of you to his Idol, seeing you will not obey me (Ezekiel 20:39). And as I think this exposition agrees best. As if he should say; I even leave you to your own inventions; and it contents me that you are wholly addicted to them. And yet no doubt but the Prophet alludes to that place of Moses, by whose mouth God had promised to be the lot and portion of his people, that they might content themselves with him alone. According to which also David says, The Lord is my portion and my inheritance (Psalm 16:5). For as much as the Jews then were revolted from God, and followed Idols, the Lord had just cause to say they might cleave to them, thereby showing that they should have no more to do with him.
To them have you poured drink-offerings.] He continues to put them still in mind of their superstitions, and proves that they had renounced and forsaken God, because they had attributed to them whatever he would should be wholly reserved as his proper right to himself. But the Jews might have replied to every one of the Prophet's words, and have said; that in all these things they had no other purpose than to serve God. And yet you see the Prophet fears not to charge them with idolatry, for all their vain and idle pretences: for God's wrath is provoked by superstitions; and the longer they be continued and maintained, the more hotter does it wax. Hence let us learn what sobriety we ought to keep in erecting God's worship, that we may depend upon his only will and word. For he that shall swerve but the least jot from that, shall not only lose his time, but shall also enkindle God's displeasure against him, whose Majesty, as much as in him is, he labors to violate and diminish.
Should I delight?] We may also turn it; Shall I repent? And this is the most received interpretation, because he means to show the cause why he chastises the people. As if he should say; When I shall revenge these enormities, can I repent? Notwithstanding the exposition which I have followed, seems to suit best: Should I take delight or comfort in these sacrifices which you offer me? For idolaters are wont to please and flatter themselves in their inventions; and therefore presume that God also rejoices and takes delight and comfort in all things, upon which they dote with burning lust. Such an interrogation is not superfluous then, when men think that God resembles them, and that he likes and approves of all that they think well of: but he on the contrary shows, that nothing pleases him, nor is approved of him, but that which accords with his word.
Vers. 7. You have made your bed upon every high mountain: you went up there, even there you went to offer a sacrifice.
He repeats the same similitude again which we have touched before. For the superstitious sort commit whoredom with their idols, in regard that having forsaken the purity of the word, they break that holy marriage knot which God had contracted with them, and sell themselves over to Satan. But Isaiah meant here to express somewhat more: for in telling them that they had made their bed in a high place, it is as much as if he had said; They were become shameless, for they cared not who saw their villainy, no more than an impudent harlot shuns the presence of men, but is careless of her reputation: so these committed whoredom in the sight of the sun, and being past shame, ascended up to every high and imminent place, to do it in.
He compares chapels and altars to beds, upon which this cursed filthiness is committed, and men which sacrifice there to bold and brazen-faced strumpets.
In the end of the verse he shows without any figure, what this harlotry is which he condemns, namely, that they sacrificed to idols. I grant they thought in so doing to serve God; but he rejects whatever it is that men forge, according to their own lusts, and detests such a lascivious course.
Vers. 8. Behind the doors also and posts, have you set up your remembrance: for you have discovered yourself to another than me, and went up, and did enlarge your bed, and make a covenant between you and them, and loved their bed in every place where you saw it.
He amplifies the crime of which he spoke before, that the people should not flatter themselves in their inventions. Now it is very likely that Isaiah alludes to Moses' words, wherein the Lord commanded that they should always have the Law before them: that they should fix it upon the door posts of the house, and write it in scrolls, to wrap it about their arms, and about the fringes of their garments, that they might be continually admonished of their duties (Deuteronomy 6:9 and 11:20; Numbers 15:38-40). But contrariwise, the Jews ceased not to pollute the doors and the posts of their houses with marks and signs of idolatry; and left no corner nor nook free from such defilings. Thus God and his Law were rejected in all places, and instead thereof, they had set up provocations and enticements to whoredom.
You have enlarged your bed.] Yet once more he repeats that which he had said before, and comes to this clause again, to wit, that the Jews committed gross adultery with their idols; and yet thought they served God: but this came to pass, because they neglected to follow the rules of the word. For it is all one, as if a woman having forsaken her husband, should go and prostitute herself to the brothels, and make herself common indifferently to all comers: as if the bed were now become an open field, which might contain a great troop of men.
For this cause he says, that she discovered herself without him: because having shaken off the modesty of marriage, she suffered others to abuse her. For God holds the place of a husband, to which she ought to have been subject: but she sought out new companions, and broke the faith of marriage. He amplifies this crime, in regard the Jews did voluntarily present themselves before the idols: as if a disloyal wife should run after another man, to have his company.
Moreover, under another figure, he taxes their inordinate lust, in respect that one only glance of the eye served the turn, to carry them suddenly and dotingly away into every place. Therewith also he convinces men of rashness: who think themselves very sharp-witted in things belonging to God's service; and make choice of their places where themselves list. But this is a devilish wit; for the Lord will have our eyes fixed in such wise upon him and his word, that they rest closed and shut up against all other things.
Vers. 9. You went to the kings with oil, and did increase your ointments, and send your messengers far off, and did humble yourself to hell.
Here the Prophet reproves another vice almost like the former: for impiety begets many errors, and forces light heads that are void of God's fear into very sore and perplexed molestations. And is it not good reason that such as will not rest in God should be restless, or rather tossed up and down with whirlwinds? He reproaches the Jews then that they vexed themselves so much, and so long a time in hunting after the help of strangers, namely, when they endeavored to oppose the aid of the Egyptians against the Assyrians: and then being defrauded of their hopes, they began to trot to the Chaldeans. For when men have forsaken the fear of the Almighty, then they seek help in others, and not only weary themselves, but are at great cost and travail to achieve the same. And while the Lord gives quiet sleep to his beloved ones, that they may quietly finish that they have to do, the wicked vex themselves for nothing. They rise early, and go late to bed, and eat the bread of carefulness: as it is in (Psalm 127:2). And yet in the meanwhile they cannot enrich themselves the value of a nail: because they do nothing under God's authority or government. Now the Lord punishes them thus, to the end they may wander up and down, as men at their wits' end, being ever in doubt and perplexity, without ever enjoying the benefit of a quiet and contented mind.
Vers. 10. You weary yourself in your manifold journeys, yet you said not, There is no hope: you have found life by your hand, therefore you were not grieved.
His meaning is, that men labor in vain when they follow not God. For they vex themselves without profit, as we have said before: because whatever it be that is taken in hand contrary to the will of God, can never have good success. And here he does wittily deride the perverse endeavors of such, as in taking much pains, had rather waste and consume the strength of body and mind, than with quietness to go where the Lord called them.
It is labour lost.] That is to say; Although you see your journeys serve you to no purpose, yet you obstinately go on in pursuing your enterprises. And yet very idiots are wont to repent, when their counsels do not prosper well. Such then must be called perverse and desperate, who having experience of God's cursing and crossing their affairs, are not moved sometimes to enter into their own hearts, and to say, What are you doing? Jeremiah in his 18th chapter and 12th verse touches this obstinacy; but in other words: for he shows that the Jews had grown so stubborn, that they desperately said, It is done: that is to say, We will walk after our own imaginations: we have concluded it shall be so, and we purpose neither to alter nor change our determinations. But Isaiah in this place reproves that senselessness with which they were so besotted, that they could not be brought to acknowledge their own folly, nor repent so, as to turn into the right way again.
You have found life.] Some take life here for food. As if the Prophet had said; This your labor has been as acceptable to you, as if you had gotten your living, in laboring with your hands. Others take life of the hands for delight or great voluptuousness: and these two expositions come to one reckoning. But there is yet a little more difficulty, namely, whether he speaks here in good earnest, or by way of scorn. For if there be no figure used here, then the sense will be thus: You were not sorry, because fortune seemed for a time to favor you. While the affairs of unbelievers succeed well, they flatter themselves more and more in their unbelief. As the common proverb is, Prosperity blinds men. But this falls out then especially, when having forsaken God, they follow their own ways and deliberations. For then they despise the Lord. It may also be read by way of scorn, as if he should say, Where is it, I pray you, that you break not off your course, nor repent? Why do you not acknowledge your folly? Is it because you have life in your hands, and because all things fall out according to your desire? This reading pleases me best: though I reject not the other. Truly it appears sufficiently by the histories that this people had small cause to glory in their good successes. For the league which they first made with the Egyptians, next with the Assyrians, and lastly with the Babylonians was pernicious and deadly to them. So as they felt by experience how unadvised they were to call such companions into their rescue. The Prophet then had good reason to object against them that they had found life by their hand. He sets out the sottishness of the Jews therefore, in regard they wittingly plunged themselves into ruin, and obstinately pursued their own perdition; whereas at least they ought (even by the example of fools) to have become wise after they had tasted the whip.
Vers. 11. And whom did you reverence or fear, seeing you have lied to me, and have not remembered me, neither set your mind on it? Is it not because I held my peace, and that for a long time? Therefore you do not fear me.
He inveighs here more sharply against the Jews, in that they were destitute of all fear of God; however they bragged of their holiness, and pretended a vain title of religion. For hypocrites not only flatter themselves in their superstitions, but the common people take them for petty gods: and for this cause they insolently advance themselves both against God and men, and set forth themselves with an impudent boldness. But our Prophet pronounces that there can be no true fear of God, where he is not purely worshipped, nor according to the precise rules of his holy word. For let men esteem the best they can of all their goodly superstitious devotions; yet all is but mere folly and impiety. Thus then he protests that they have no fear of God, nor any religion at all in them, though they gloried never so much of their painted sheath. Nay, which was worse; by their ceremonies they made it manifest as by infallible testimonies, that they had no reverence nor awe of God in them. For the Lord testifies by Moses, that he would prove whether they loved him from the heart; in suffering false prophets to bring in superstitions and idolatries (Deuteronomy 13:3). All such then as run after such trumpery do evidently show that their hearts are void of God's true fear: for if they considered, that one day they must yield an account thereof before his judgment seat, they would not so presumptuously tread his commandments under their feet.
Where he complains, that they had forgotten him; it is to show that they had not sinned against him through ignorance, but of an obstinate maliciousness. For having a [reconstructed: certain] rule of a godly life set down before them, they wittingly revolted from God, and broke their faith which they had promised him. We are heedfully to observe how terrible this thunderclap is which is shot from heaven, as it were against all hypocrites, who scorn all threatenings, and cover themselves under vain pretences: when he thus testifies, that they have no spark of the fear of God in them: that they have forgotten him: and are full of lies.
It is not because, etc.] I have thought it fit to insert the particle of rendering the cause here, which must be supplied, to the end the Prophet's meaning may be the more manifest. For those that supply it not, vex themselves much to draw out an exposition. But we know how usual this manner of speech is among the Hebrews. The Prophet blames the Jews for thus abusing the patience and long-suffering of God: which notwithstanding should have softened their hearts (Romans 2:4). But such is man's malice, that he thereby emboldens himself in sinning: and thinks he has good leave to do whatever he pleases as long as he is suffered to escape unpunished (Psalm 50:21). And therefore I expound this member thus: You do not fear me, because I have held my peace: whereas on the contrary, my leniency should have broken your hard heart. Hence we gather, that the Jews had no cause to complain that God dealt too severely with them, seeing that though he patiently forbore them a long time, yet they became the worse; and that by means of this impunity. The Lord was urged therefore of necessity to take another course with them: and to punish their iniquities with the greater rigor.
Vers. 12. I will declare your righteousness and your works; and they shall not profit you.
The Prophet shows that God will suffer no more so long as he has done in times past, but that hereafter he shall be constrained to take another course with them. He mentions their righteousness, by way of derision: for under this word, he understands all the impieties and errors with which they were stained and defiled. As if he should say; I will have your righteousness to be seen of all. For while God holds his peace, those that are most unjust, and filled with all corruptions, seem to be petty saints: but when God gets up into his judgment seat, then men are forced to come out of their dens, and their villanies are manifested to every one (Psalm 50:21). The Prophet therefore meant to say, that the world esteems horrible impieties to be virtues, as long as God is silent: but this shall vanish at the last, when he shall sit to judge of them. For after men shall have flattered themselves much, and for a long time together, yet in the end they shall feel him to be their judge.
And they shall not profit you] This appertains to the effect; by which men are wont to judge of things for the most part. For they care not whether the matter be just or unjust, but imagine, that whatever is profitable, ought to be approved of: and therefore he denounces, that all the works from which they expected any benefit should turn to their detriment and ruin.
Verse 13. When you cry, let them that you have gathered together, deliver you: but the wind shall take them all away; vanity shall pull them away: but he that trusts in me, shall inherit the land, and shall possess my holy mountain.
He shows now more at large, that which he touched but briefly in the former verse, namely, that when the matter shall come to the upshot, they shall be confounded: for the clause, let them deliver you, signifies as much as if he had said; they shall not be able to do it. In this verse then he alludes to that which he said before, in verse 9, to wit, You went to Kings with your presents. And for this cause he calls all the means whereby the Jews thought to secure themselves, gathered: for in resting thereupon, they prostituted themselves to all kinds of villanies, as if they had been liable to no punishment at all, in regard they were fortified with ramparts on every side. But the Lord shows how vain all their preparations are, that are thus gathered together without him.
The cry here signifies that calamity with which they should be afflicted. For being settled upon leagues and succors of their confederates, they thought themselves in such safety, as if before they had never been annoyed by such associates. But he protests, that all the aid which they have gathered together, shall serve them to no use: for the hopes which we conceive in the things of this world, and in the help of man, joined with the forsaking of God, is accursed and abominable (Jeremiah 17:7).
He reproached the Jews in Chapter 8:6, for not contenting themselves with the still waters of Silo, but searched out swelling and roaring rivers, which would overwhelm them in the end: which indeed came so to pass. For the Assyrians, Egyptians, and in the end the Chaldeans, not only were unprofitable to the Jews, with whom they were confederate, but at last were also their destruction.
Afterwards there follows an opposition, in which he recalls them to trust in God; which was the only remedy that ought to be opposed to all calamities: as on the contrary, all our miseries flow from our own infidelity and distrust. And whereas he promises an heritage to those that hope in the Lord, it is as if he should have said; What is it that you seek, but that you may live in safety, and that your inheritance may remain wholly to you? And I am sure myself can give it you. For (tell me) who brought you into this land? Who gave you possession in it? And yet you trot down into Egypt, and seek aid from men which cannot help you, and you set my assistance at nothing. The word heritage out of all doubt is meant of Judea, in which the Jews desired to remain securely. For afterwards, he mentions the mountain of his holiness, upon which the Temple was built. Thus then the Jews sought to turn God out of his office as it were, seeing they rather ran for succor to the Egyptians and Assyrians, than to him.
Hence let us gather a general doctrine, Doctrine, namely, that all our affairs shall succeed well, if we trust in God: but if we reject that, we are not to wonder if we be tossed from post to pillar, and carried with the violence of diverse tempests, where we would not. By the holy mountain, to which the Jews were to be brought again, he means, that neither life, nor none of the commodities thereof, are to be desired, but upon condition that we may therewith enjoy the true worship of God: for the end of man's life is, that God may have a people to call upon his name purely. Let our eyes then be always fixed upon the honor and service of our God, if we either desire deliverance from troubles, or to enjoy life with the commodities thereof.
Verse 14. And he shall say, Cast up, cast up: prepare the way: take up the stumbling-blocks out of the way of my people.
Because this promise (to wit, that those who trusted in the Lord should possess the land) might seem ridiculous, seeing soon after they should be banished out of their country: therefore this second promise is added for the little remnant's sake which yet remained. In which he promises that they shall be brought home again into the land of Canaan, though for a time they were cast out and driven into a far country. He meets with a doubt which might arise, that so the faithful might not be discouraged during this long and tedious exile, nor esteem God's promises to be vain.
Some expound, that the Lord would send true and faithful prophets which should remove and purge out those offenses of the Church, with which it was corrupted by false prophets, and wicked governors. For they, as he showed in (Isaiah 56:10-11), were the cause of the ruin of it, and therefore they judge that here is a better and more desirable estate promised. But this exposition suits very ill, and therefore I had rather follow the first, namely, that although the Jews for a time were to be deprived of this land, yet the Lord would establish them in it again, who will to that end command the rough ways to be made smooth, for their return. This place therefore agrees with that which we have seen in (Isaiah 40:1-4), where the Lord commanded that the people should be comforted: that their return should be proclaimed: and that the ways should be cleansed. For being yet in Babylon as in a sepulcher, and the distance of place very great, and the passage tedious, they were hardly drawn to hope that they should ever return again into their country.
Isaiah therefore was not lightly to pass over this matter, that so he might take from them all fear of being hindered in their journey, either in regard of the mountains or the sea. He speaks to Cyrus and Darius then, into whose minds God would inspire a will to give the Jews both passage, and all necessaries fit for the same. As if he should say, The Lord will send the Jews such servants of his as they little think of now, by whose ministry he will prepare the way, and bring back his people. The manner of speech whereby he commands, has greater vehemence in it, than if he had spoken in the third person.
In that he bids them to take away the stumbling blocks: he signifies, that they ought not to be dismayed for the hindrances and impediments that lay in their way, for the Lord would easily remove them in his good time. Out of the way of my people. The hope of the return is included in this, namely, that after God had brought back his people, he would again place them in the land of Canaan. And therefore however for all they could see, there was no way nor passage left for them, yet would he provide one, and would break all bars and obstacles. Why so? Because they had the Lord's promise here for their return: and indeed it was he that brought them home in safety.
Verse 15. For thus says he that is high and excellent, he that inhabits eternity, whose name is the holy one, I dwell in the high and holy place: with him also that is of a contrite and humble spirit to revive the spirit of the humble, and to give life to them that are of a contrite heart.
He confirms the former sentence touching the restoring of the people after the captivity. But this verse may be two ways expounded; either, that the Prophet prevents a doubt which might fall into the minds of the faithful, and so he mentions things opposite; or, that he draws an argument from God's nature, to confirm the hearts of the weak. That this may be the better understood and opened: first of all we know that our minds are often distracted by such thoughts as these, to wit, that God indeed is in heaven, but in the meantime there is a great distance between him and us: and that he little regards us; or else lets things go at six and seven in the world: or that he cares little or nothing for our matters. Now to correct this imagination, the Prophet grants it is true that God dwells on high, but yet does not therefore cease to behold and to govern this world by his providence: for he is careful of men's salvations, and dwells also with the afflicted, and with those that are of a contrite and broken heart. For though the Lord be high, yet he beholds the lowly, as it is in (Psalm 113:3-4) and (Psalm 148:6), and in other places.
The other sense is, that God resembles us nothing at all. For we tremble in adversity, because we measure him according to our own capacity: and thus we mutter, How can the Lord help us, seeing we are overwhelmed with troubles? Moreover, the afflicted are for the most part despised and neglected. And thus we think that God is careless of us, because we conceive of him according to the reach of our carnal reason. But it is our part to judge far otherwise of him, and therefore the Prophet says, that he dwells in the heavens, to signify, that he is not subject to human affections: for he is always like himself, and never changes his counsel. As he therefore has once promised to restore the people to their former liberty, so will he assuredly perform it.
This exposition I approve of, and yet rather accept of the first, which is more ample and copious, and also agrees with other testimonies of the holy Scriptures, where these two things are often conjoined, namely, that God dwells in heaven, and yet has respect to things below: but especially of his children, as I said a moment ago.
Dwelling in eternity.] Objection. But we grovel on the earth, we are unstable, and never continue stayed nor settled in that which we have once embraced: Answer. And therefore he separates God from men; for in him there is not so much as a shadow of turning: (James 1:17). Contrariwise, we are not so inclined, as to have a perpetual care over such as need our help.
I dwell in the high and holy place.] The holy place is often taken for the Temple; but here it is taken for heaven itself. We see why the Lord calls himself holy, and dwelling in a high and holy place, even that he might cause us to know what difference there is between him and us, and between his nature and ours. Besides, we may from this collect a special consolation, namely, that the Lord will assist the poor, yes, and dwell in the midst of them, if they acknowledge their miseries. For the wicked shall be pressed with various calamities; but in the meantime they cease not to remain haughty and untamed. Let such never look to have God dwell with them: for those that will expect any comfort from him, must be rightly humbled, and brought low in their own sight. But he stoops even to the dead, that by inspiring new life into them, he may create them anew. Afterwards, he makes express mention of the humble spirit, and contrite heart, to let us understand, that these promises appertain to none that are rebellious and stiff-necked in their afflictions, but to such as having at last subdued all loftiness of spirit, shall show themselves humble and meek.
For I will not contend forever, neither will I be always angry: for the spirit should fail before me, and I have made the breath.
He prosecutes the same doctrine. For this was a hard matter to persuade them of, in regard that in this tedious banishment, they felt God as it were their enemy. It was no easy matter then for them to conceive such a taste of this grace, as might cause them to take heart to them, and to be of good cheer. The Prophet therefore meets with this doubt, and shows that the evils which they were to endure, should last but for a time, and that God would not always be angry. No doubt but he has just cause given him to be angry: but he rather parts with his right, and pardons that which he might justly exact. And thus he joins with God's wrath, that moderation whereby he comforts the faithful, lest the spirit should fail. For albeit he reasons from the nature of God, yet this promise is particularly directed to the Church. Let us forever then keep this point in our remembrance in our extremest anguishes; that so we may not think that God will stand to contend or to plead the case with us.
When he says that God is angry: it is by way of yielding so much to us, in respect of the weakness of our flesh: for in adversity we can conceive no otherwise of God, but as of an angry judge: and no question it is profitable for us to be touched with this feeling, which ought to bring us to repentance. This phrase of speech then must wholly be referred to our weakness, and not to God.
For the Spirit shall be clothed again.] Here he renders a reason why the Lord will not contend forever: but this place is diversely expounded. Among other expositions, this seems to agree best; that the Spirit is clothed with the body, as with a garment. In which regard, the body also is called the Tabernacle or dwelling place of the Spirit. If we receive this exposition, there will be a double sense: for some refer this place to the last resurrection, and say, that the soul shall be clothed: that is to say, after it shall depart from the body, she shall return the second time into it, as into her house. And thus it should be an argument from the greater to the less, thus; I will raise the dead bodies: why then should I not put you into a better estate, though you seem as good as dead? The other sense which some others follow, will be better, and less constrained: for this interpretation touching the last resurrection, seems far remote from the scope of the text.
I have compassed the Spirit in with the body.] As if he should say; It is I that have created men; you must think that I will have a care of them then. But I should think that the Prophet mounts higher: for he teaches that the Lord handles us thus mildly and graciously, because he knows and is well acquainted with our frailty and infirmities. This doctrine is confirmed to us by many other places of the Scriptures; but among the rest, out of (Psalm 103:13-15). Even as a father pities his own children, so is the Lord compassionate over such as fear him. He knows what we are made of, he remembers we are but dust. Man is like to grass, he flourishes as a flower of the field. In (Psalm 78:38-39) it is said in the same sense; But he being merciful, forgave their iniquities, and destroyed them not. He often called back his anger, and suffered not his whole displeasure to arise: for he remembered they were but flesh, and a wind that passes away, and returns not again. And I think the Prophet meant thus much in this place, as if the Lord should have said; What should I do trying my force against a little wind, or breath; or against a leaf, or grass, which vanishes in a moment, and withers away as soon as it has felt the heat of the sun?
Some expound the verb Iaatok, Shall fail: and this agrees well enough to this place; for our Spirit must needs fail, as soon as the Lord does begin to manifest his power against us (Psalm 104:29). But not to stand upon the signification of the words, we see, I hope, what the Prophet's meaning is: for he shows that God spares us, and uses great lenity towards us, in correcting our vices, because he respects our infirmity, and means to support and relieve it.
For his wicked covetousness, I am angry with him, and have smitten him: I hid me and was angry, yet he went away, and turned after the way of his own heart.
Here he complains of the desperate obstinacy of the people, and shows that the Lord had exceeding just cause to punish them thus: so as they could not complain of his over great severity.
For his lusts.] Others turn it, For his avarice. And in this sense if you understand it of avarice, it is by a figure called Synecdoche, taken as a part for the whole. For covetousness is the root from which other vices spring. But we may take it generally for all lusts. For the Lord was angry against so many wickednesses, with which the Jews were stained: and punished them severely for them. But he speaks expressly of lust, to show that they were chastised, not so much for their manifest and open sins, as for that they were guilty before God. For this suffices to all men's condemnation, that God is the judge of thoughts. So as he will not only punish notorious iniquities, but also the secret inordinate and wicked lusts and affections of the heart. Besides, he advertises them that they are justly smitten: that by feeling their guiltiness, they might humbly sue for pardon.
I have smitten him, and hid myself.] The meaning of these words is, that his grace stood far off and was hidden from them for a time. But he speaks according to our opinions. For we apprehend God as an enemy and angry with us, when he punishes our offenses, as we have said before. And doubtless it is needful we should thus conceive of him and apprehend him, that thereby we may be brought to acknowledge our sins: which we will never do in good earnest, neither will we be effectually touched with the horror of them, unless we consider and be assuredly persuaded in our minds and consciences that we have thereby provoked the wrath of God against us. Now as it is expedient that we be brought to repentance by this means, yet let us beware that we be not overwhelmed with sorrow, in imagining either that God is irreconcilable, or that he will have no more to do with us. Thus then the Prophet mitigates these excessive fears, and forbids us to measure God according to our own standard. For although he chastens us, yet he ceases not to bear a gracious love and fatherly affection towards them whom he has adopted.
But he went his way.] This is the rebellion which the Prophet taxes and reproves, namely, that the people amended not by their stripes, but obstinately persevered in their wickedness: and therefore he shows they were grown past cure, in regard the violent remedies which God used could not bring them back into the right way.
Vers. 18. I have seen his ways and will heal him: I will lead him also and restore comfort to him, and to those that lament him.
The Lord here on the contrary magnifies his mercy, in regard that he is favorable to this so obstinate and rebellious a people, and in preventing them of his mere bounty and compassion. As if he should say, I have endeavored to bring them to repentance by my rods and chastisements, even while they pursued their lusts: but they have showed themselves obstinate and incorrigible, so as I have spent all my labor in vain. I might therefore (if I would) justly destroy them, yet I had rather heal and save them. But this cannot be effected unless I manifest my great and infinite mercy. Well, I will therefore withdraw my corrections. You see then that our Prophet by degrees amplifies and sets forth God's mercy, whom he brings in as a careful physician, bethinking himself of the aptest and fittest medicines to cure this people's maladies. But they are incurable, unless the Lord prevents us for his own mercy and truth's sake. Let his rods be never so sharp and biting, yet can they not draw us to repentance, unless the Lord works it in us by his holy Spirit. Alas! without it we are in danger to grow the more obstinate and hard hearted. In this people therefore we may behold the image of man's corrupted nature, therein the better to take knowledge of our own obstinacy and rebellion against God; as also what remedies are the fittest to heal our spiritual sicknesses: so as being sick, indeed half dead, yet we may recover health, and be brought into the right way, and therein remain.
Our Prophet shows herewith all, that perseverance in a good course is the only work of God, whereupon follows a great consolation, which yet we cannot have, nor faith neither, if repentance be wanting: for such as are not at odds with themselves in regard of their sins, can never conceive anything but God's wrath, terrors, and despair. We are carefully to observe the order then which Isaiah keeps here; for he does not rashly add a consolation to the healing, because such as recover their health, do therewith recover joy of heart, whereof they were before deprived.
When he adds, and to those that lament him; he seems especially to note out the faithful who were few in number, as it appears by the Prophets' complaints, who make sharp and bitter invectives against the drowsiness with which this people was wholly possessed. He speaks to those then who being guilty of common offenses, were constrained to weep in regard of the grief which pressed them near: and lamented not only the calamities of the people, but also in pitiful sort mourned under the sense of God's wrath, while others plunged themselves in their voluptuousness.
Vers. 19. I create the fruit of the lips to be peace: peace to them that are far off, and to them that are near, says the Lord; for I will heal him.
This is the explication of the former sentence, namely, by what means the Lord would comfort this people, to wit, by promising and offering them peace: for by the fruit of the lips, he signifies, that they shall hear such good news of peace, as shall revive and rejoice their hearts. And, as I take it, he speaks of the publishing of that peace, which was committed first to the Prophets, then to the Apostles, and other ministers of the Gospel: as Saint Paul teaches (2 Corinthians 5:20). We are Ambassadors for Christ (says he) and do beseech men to be reconciled to God.
The repetition of the word peace, serves not only for the greater confirmation, but it also signifies a continual progress of it. As if he should say; You hear nothing now but terrible threatenings: the doctrine of grace and salvation is as good as buried: for you are incapable of it; your obstinacy is such, that you must be thundered against with terrors and menaces: but one day I will restore to you the doctrine of peace, and I will open the lips of my Prophets, which shall publish the same in your ears.
To those that are far off.] This was added in regard the people, who were carried away captive, thought that these things pertained not to them, because they were far off, but such as were left in the country, might happily enjoy this fruit; for their exile was to them as a kind of rejection. But the Prophet protests, that even they shall taste of this grace, though they be far remote. Lastly, the effect is added, namely, that God would heal the people: that is to say, would keep them safe and sound. Hence we gather that which I touched but just now, to wit, that whatever pertains to the true and perfect felicity of the Church, is the free gift of God.
It seems Saint Paul had an eye to this place, in Ephesians 2:17, where he says, that Christ has brought peace to those which were near, and to those far off. Now he speaks of Jews and Gentiles: for the Jews were near, because God had made a covenant with them; and the Gentiles were far off, in regard they had no part in this covenant. Objection. But it seems our Prophet speaks only of the Jews? I answer, that the Apostle retains the Prophet's true meaning, Answer. if all be well considered: for the Jews are said to be far off here, because they seemed to be banished out from the house of the Lord: and in this respect their condition was like to that of the Gentiles. Seeing then that during the time of their banishment, there was no difference between them and the Gentiles, Saint Paul had just cause to put them both in one rank, and therefore makes them pairs: and thus applied that to the Gentiles which our Prophet had said touching the Jews: as in like manner he applies the place of Hosea, Chapter 1:10, to the Gentiles (Romans 9:26).
Vers. 20. But the wicked are like the raging sea, that cannot rest, whose waters cast up mire and dirt.
Having spoken of that peace which the faithful should enjoy, he on the contrary denounces against the wicked continual war and perpetual troubles, and turmoils of conscience, with which they should be vexed. And the rather, that the faithful for their parts might the better prize this excellent benefit of peace: as also, that the wicked might know, that this peace is so promised to God's children, that their condition shall no whit be bettered by it. But in regard these do often vainly and falsely pretend the name of God, and glory in it as a cloak to cover their wickedness withal; therefore the Prophet shows, that they shall have no cause to rejoice herein, or to attribute anything to themselves in regard of this promise; because they can have no part in this peace. It should be little to their good then, though God showed mercy to his people, received them into favor; or that he gave men authority to publish peace to them.
This similitude of the sea, is elegant and very fit to express the disquietness of the wicked. For the sea troubles itself, and is tossed with hideous tempests, though the winds be calm: the waves jostle one against another with great violence, and break with a very terrible noise: and so the wicked are vexed with a secret worm, which cleaves fast to their consciences; for they are in continual terrors, by reason of the gnawing and stings thereof, which is a torment that surmounts all the rest, and the most cruel hangman that is to be found in the whole world. The furies of hell harry and pursue the wicked, not with burning torches, as the poets feign; but through anguishes of conscience, and the torment of their willful rebellion: for every one of them is affrighted, and extremely tortured by his own iniquity: their wicked thoughts amaze them, and cause them to rage, and the guilt and scruples of their consciences astonish them. He has very aptly then compared the wicked to the raging sea. He that would escape and avoid these tempests and horrible boiling of spirit: let him beware how he rejects this peace which the Lord offers him. There is no mean between these two: for unless we abandon all our lusts, to entertain this peace, we must of necessity be continually tormented and vexed after a horrible manner.
Vers. 21. There is no peace, says my God, to the wicked.
The Prophet confirms the former sentence, namely, that the wicked shall gain nothing in seeking this peace; for they shall have alarms rung in their ears on every side; and in regard that God makes war upon them, therefore they shall but lose their labor to hope for peace. I grant the wicked would with all their hearts enjoy peace, yes they much desire it. For what seek they else in this world, but to be secured, and to rock their consciences asleep, that they may take their fill of pleasures, and give themselves over without check, to all lasciviousness. They endeavor to banish from them all thoughts of God's judgments, and would gladly become senseless: and these they take to be the true means by which to obtain peace: but they shall never this way enjoy it; for till they be reconciled to God in Christ, their consciences will ever be galling them, and they shall not cease to be molested with the accusations thereof. And thus he brings in God the only author of peace, who by this terrible sentence, takes from the Jews their peace, and calls him his God: opposing it against their vain glory, who falsely covered themselves under such titles. For they could not be said to have any knowledge of God, while they rejected both his Prophet and doctrine: and therefore Isaiah is bold by God's express commandment, to proclaim open war against them.
