Chapter 59

Vers. 1. Behold, the Lord's hand is not shortened, that it cannot save: neither is his ear heavy, that it cannot hear. 2. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

This Sermon is in a manner like to the former. For after he has unmasked the hypocrites, who falsely vaunted themselves, and showed that their punishment is just; now he answers to the rest of their objections. The custom of such kind of persons is to accuse God either of impotence, or of over great severity: and therefore he shows, that neither power nor will is wanting in God, to save those that be his: but that it is their own perversity that hinders him from causing them to feel his liberality: and consequently, that they did wickedly to complain of him, in uttering such slanders against him, seeing that themselves rather deserved to be accused.

The word Behold, has great weight in it: for it is as much as if the Prophet in speaking of a thing present, should have pointed it out with his finger for the greater certainty, that so he might at once cut off all the cavils and replies of hypocrites. Now we must supply oppositions in the words shortened and heavy: as if he should say; The hand of the Lord was once strong enough to save his children: and once his ears were open to hear their prayers: and now he is no changeling, as if his hand were maimed, or as if his ears were heavy, that he should not be quick enough of hearing. The sum is; that men are not to charge God with mutability, as if he had altered his nature; but that the whole blame rested in themselves, in regard that by their sins they had as it were shut up the passage against his bounty, and would not admit of his succor. So that if themselves had not laid impediments in the way, he would have caused them to have felt his power and mercy, as well as their fathers in times past had done. And thus he draws his argument from the perpetual and equal constancy of God, whose grace they rejected by their sins, and would none of his help.

Doctrine. Hence we gather that it is our sins only that deprives us of God's favor, and sets him and us at odds. For that which the Prophet said of his time, agrees to all ages: for he maintains God's cause against the slanders of the wicked. God therefore is always like himself, and is never weary of well doing; his power is not lessened: but it is we ourselves that shut up the gate against his grace.

Object. But some will object, that God cannot be prevented by men's deserts: and therefore it must needs be that he do good to the unworthy. Object. Ans. I confess this is true: but yet I say that men's perversity sometimes overflows so far, that it stops up all passage against God's benefits; no less than if of set purpose we meant to drive him far away from us. And although he never hears any, but with pardon; it being also our duties always to bring with us into his presence requests touching the forgiveness of our sins; yet he never hears the prayers of the wicked. We are not to wonder then if the Prophet accuses the people, for having rejected God's benefits by their wickednesses, and for making him unappeasable by their obstinacy. To be short, for making a divorce; by which they repulsed and turned back the ordinary course of God's graces.

Vers. 3. For your hands are defiled with blood, and your fingers with iniquity: your lips have spoken lies, and your tongue has murmured iniquity.

Now he brings their works to light, to stop their contentions: and that they should not call into question what these sins were, which had made this division. He takes away from them all excuse then, in discovering to them these particular vices; as if their wicked life had been blazed in an open theater. Now he speaks in the second person, in regard that he maintains and prosecutes the cause of God, whose advocate he is: and therefore he separates himself out of the wicked's society, to whom now he will not join himself, although he were not utterly exempt from sin. But he feared and honored God notwithstanding: and therefore had his conscience clear. For he which shall be tainted with the same offenses, cannot freely condemn others: neither shall he be fit to debate the matter, because he bereaves himself of his authority by his scandalous and wicked life. For we ought not to be culpable of the vices which we reprove in others, unless we mean to make the doctrine which we teach, a matter of scorn and derision; and ourselves to be taken for bold and impudent fellows. But on the other side, when we serve our God in a pure and good conscience, then has the doctrine which we deliver majesty and power in it, and leaves the adversary the more without excuse.

Now it is not to be held as a matter superfluous, that he lays forth the ungracious life of this people thus, by piecemeal. For men are wont to seek out many starting holes; neither can they be brought into any good order, unless they be first brought to acknowledge their offenses.

In mentioning of blood; his meaning is not that they committed open murders; but thereby he notes out the inhumanity, rapines, violence and outrages which the hypocritical sort exercised over the poor, and such as were not able to resist. We must not think he had to deal with notorious murderers or thieves; but with the King and Statesmen; who were honored and respected, in regard of their great places. These are they whom he calls men of blood; in that they cruelly vexed poor innocents: and in that by force and violence they wrung to themselves other men's goods.

For this cause in the next place, he puts iniquity in place of blood. And however he seems to extend his speech further off; yet it is but a repetition or redoubling of the words; which the Hebrews often use for amplification's sake. For he expresses more by the fingers than by the hands. As if he should have said, There is not the least part of your bodies which is not stained with extortion.

Next, he touches another kind of wickedness: to wit, when one of them circumvented another by subtleties, perjuries, and treacheries. For iniquity by which we wrong our neighbors, is fortified with cruelty or lies and deceit, as with the court guard. Now the Prophet in this place insists on matters belonging to the second table, and by the sins which they had committed against the commandments therein contained, he shows that they were wicked persons, and utterly void of the true fear of God. For that barbarity and disloyalty which violates human society, merely proceeds from the contempt of God. See here the reason then, why from the hands; that is to say, from extortions and outrages, he descends to lying, wicked practices, perjuries, and other devilish subtleties, whereby we circumvent our neighbors.

Verse 4. No man calls for justice: no man contends for truth: they trust in vanity, and speak vain things: they conceive mischief, and bring forth iniquity.

The Prophet meant to say, that there was no regard of equity or uprightness among them: that no man opposed himself against the injuries, which the great ones practiced against the weak. And, that all licentiousness grew and increased, because all looked through their fingers at it, and no man did set his heart to maintain justice. Now it is not enough that we only abstain from violence ourselves, unless as much as possibly we can, we also endeavor to hinder men from doing the same to others. Truly, whoever he be that permits that which he may hinder; the same may be said in a sort to command it. For silence is a kind of consent. And to this pertains the second member.

Some take the verb N[illegible]shpat in the passive signification, and think the Prophet's meaning is, that none is judged justly. For the whole state is full of corruptions, and yet no man opposes himself against them. But the active signification agrees better, in respect of the answering of these two points one to another, No man calls for justice: No man contends for truth. For whereas some translate, No man judges himself in truth: it is a little too nice. Besides, in as much as this verb, To cry, is taken, to contend; the scope of the text seems here to run better, No man sets himself to maintain the right, with a loud voice freely to maintain and defend justice. In a word, to contend against the wicked. Unless we had rather refer this crying for justice, to the miserable, who were unjustly oppressed. As if he should say, These poor wretches held their peace, because they gained nothing by their cries. But this sense would be somewhat too harsh. Well, if such as are careless in defending of man's right; and such as relieve not the afflicted are thus rigorously condemned by the Lord: what shall become of us, if our zeal in maintaining the glory of God, provokes us not to cry without ceasing against iniquities? If we wink at the scoffs with which the wicked deride the doctrine of salvation, and profane the name of our God: or if we set light by the plots with which they go about to overthrow the Church, shall not our silence deserve to be condemned of disloyalty and high treason? (I think yes.) To be short, Isaiah's meaning is, that all good order falls to ruin by our fault, if we resist not the wicked as much as in us lies. Secondly, that there is an extreme confusion, when no man stirs his foot to uphold justice.

When he says, that they trust in vain things; it is to signify that they heaped up multitudes of perverse counsels, by means of which they became utterly obstinate. Will you see the height of iniquity then? Surely we may then be said to have come to it, when in seeking out sweet allurements here and there, we accustom ourselves with a settled malice to contemn God; for by such means Satan inveigled the reprobates, till he had wholly bewitched them. So as having first of all shaken off all fear of God, they come by degrees to reject all wholesome admonitions, and at last, with an insupportable pride and sauciness to deride and scorn them. Because arrogance then transports us, when we oppose our vain hopes against God's judgment; it is not without cause that our Prophet brands this trust under which scorners hide themselves, with a note of despair. For a man may see well enough that the malady is grown incurable, when the wicked make no bones to flatter themselves in all men's sight; and when being built as it were on their own frowardness, they think they have license to do whatever they want.

He adds, that one might discern from far off, what their thoughts and manners were in their speech, according to the common proverb; The tongue is the messenger of the heart. And yet this particle may be expounded two ways; either that they uttered nothing that was good, but that their tongues were framed to deceive without ceasing: or that their wickedness broke forth into manifest swaggering. And this second exposition pleases me better than the first.

They shall conceive mischief, and bring forth iniquity.] These similitudes are elegant. For by them he compares the wicked to women, who nourish their fruit in their womb, and afterward bring it forth. Likewise, he says that the wicked are like great-bellied women, while they are plotting their treacheries in their breasts, even till the full time approach, in which they must be delivered; namely, as soon as they have found fit opportunities. Now he says, that they conceive hurtful counsels, to the end they may afterward oppress the innocent without cause. As if he should say; They plot their mischiefs long before hand, and are always ready to execute some outrage: for they cease not here and there to search out close conveyances to trouble such as only desire to be at peace.

Verse 5. They hatch Cockatrice eggs, and weave the spider's web: he that eats of their eggs, dies, and that which is trodden on, breaks forth into a Serpent.

The Prophet passes on further, comparing the Jews not only to women, but also to venomous beasts; the better to signify, that whatever proceeded from them, was dangerous and deadly. First then he says that they hatched Cockatrice eggs. As a Viper then cannot but hatch a venomous egg; so were they so defiled and stuffed with iniquity, that they brought forth nothing but poison.

By the spider's web, he means that they were so fruitless and empty of goodness, that by the only appearance of goodness, they beguiled everyone. And thus he paints out the wicked with two colors as it were: First, that all their works manifested the corruption of their nature. Secondly, that they were profitable for nothing, neither were they ready to show themselves loving, amiable, charitable, and faithful to those with whom they conversed. I am not ignorant that this place is otherwise expounded by some, namely, that while the wicked are weaving the web of other men's destruction, they overthrow themselves; and thinking themselves very wise, do notwithstanding plot their devices in vain. And thus are caught in their own nets, and fall into the pit which they dug for others (Psalm 7; 9). But it seems to me the Prophet meant to express that which I have touched, to wit, that the wicked always, everywhere, and in all things, are mischievous, and never profitable to any. Whoever shall have to do with them, shall taste their venom, and that they sting to death. To this belongs that which he says, namely, that deadly poison is in their eggs, and that if one does but tread upon them, a serpent by and by issues forth.

Verse 6. Their webs shall be no garments, neither shall they cover themselves with their labors: for their works are works of iniquity; and the work of cruelty is in their hands.

He both repeats and confirms one and the same thing, namely, that they evermore are hurtful to mankind, whatever they enterprise or execute: because of set purpose they have all duties of charity in abomination. Here then is a sign of a nature wonderfully corrupted, namely, to be so wholly given up to commit evil, that no hope is left of reaping any fruit from their life, who desire to be utterly void and stripped of all justice. Others expound; that they strive to get riches, and to be advanced to honors: but all to no purpose. Yet I had rather plainly expound it thus; that none of them should cover himself with his works, because his web is altogether composed of rotten and unserviceable stuff.

Now he repeats one and the same thing in diverse phrases of speech, to show that their works should be utterly fruitless. We are born to do our neighbors good, according to our power, and to be doing of somewhat that may serve for the common good. These are wild beasts then, and not worthy the names of men; seeing they are so industrious to hurt, and so provident, as to do nothing that is of any worth. Last of all, without any figure, he adds, that they are given and as it were, dedicated to iniquity.

Verse 7. Their feet run to evil, and they make haste to shed innocent blood: their thoughts are wicked thoughts: desolation and destruction is in their paths.

He here diverse ways describes to us an image of a hateful impiety. Namely, when men are so far past grace, and destitute of all fear of God, that they rush into all kind of wickedness, as the horse into the battle: and overflow in cruelties, robberies, and outrages. They run (says he) because they are strong and overbold to commit wickedness. Now having spoken before of the hands and tongue, now he also adds the feet, to show that they are their crafts masters in all sorts of mischief. So as no member of their bodies was exempt from acting some iniquity. For some use violence, but they can restrain their tongues. Others again who resemble a certain ravenous bird called a Harpy, content themselves with the first prey they meet with. The Prophet then confesses that those of his nation were light of foot, to spoil and rob.

By the word desolation, he signifies that wherever these cormorants came they fared like savage and wild beasts, who devour all they meet with, and leave nothing remaining. So as by their terrible course, they scatter and cause all beasts to flee; which dare not come near them. Pliny takes up the like similitude touching Domitian, who tyrannized like a cruel beast. And the same may we see to be in all these bloodthirsty ones, whom all the world flees as from furious and untamed wild beasts. And thus their ways become desolate, and solitary, when they will suffer none to have any fellowship with them.

Verse 8. The way of peace they know not, and there is no equity in their goings: they have made them crooked paths: whoever goes therein, shall not know peace.

Some take this word peace, too nicely, for peace of conscience, in respect that the wicked are evermore vexed. But the Prophet so brings them to God's judgment, that yet in the meanwhile by transgressing the second table, he shows that there was neither faith nor charity in them. In a word, that they were void of affection. The way of peace (says he) they know not. Why so? Because their wolfish minds had bereaved them of this justice and equity; which two virtues uphold human society, and cause men to dwell quietly and friendly one with another. For justice and integrity nourishes peace. But if every one with fury rushes violently upon his neighbor, in offering them open wrong: there, open war is proclaimed. For we can by no means maintain peace in the midst of us, unless every one in particular squares all his doings by the rules of equity.

He expresses this more fully by the word judgment. As if he should say, wherever they came, they were a terror to all; because they had cast off all uprightness. The last member may be taken two ways, either that whoever walks in them, shall also be far off from peace: Or, He which falls into the hands of the wicked shall feel their cruelty and murderous minds. Both expositions may agree well, and (as I think) we need not much contend about it. And therefore after the Prophet has spoken generally before, and shown, that the fault was not in God, that the Jews prospered no better in their enterprises; now he descends to the particulars, wherein he more fully declares how they had revolted from God, and so made themselves unworthy of his favor.

But here arises a difficulty, Obiect. in regard that Saint Paul alleges this place in the Epistle to the Romans (Romans 3:17) to condemn all flesh as vicious, corrupt, and utterly void of anything that is good. But on the contrary it seems the Prophet applies it in particular to the men of his time. But the answer Ans. is easy. For when he directs his speech to the Jews, who were reputed as petty Saints in respect of others, of necessity the Gentiles must all come within this rank. If any object, Obiect. that the Gentiles in living justly were a law to themselves, and that their uncircumcision is counted to them for uncircumcision (Romans 2:26), I answer, Ans. that the Prophet brings God in complaining of all such as were not regenerated by his holy Spirit. And thus none can be exempt, if he be considered in his own nature. And yet the Prophet exempts himself out of this number, in regard he was regenerated and governed by the Spirit of God. Saint Paul therefore has alleged this sentence to very good purpose when he intended to show what men are, being forsaken of God, and are led by the light of their own nature. I grant that the perversity of men does not always break forth into open sins. Well, our Prophet's meaning is to reprove the corruptions of those times wherein iniquities were grown to such a height, that one might well discern as in a glass how (loathsome a sink and) bottomless gulf of all abominations man's nature is. In the meanwhile there is no doubt but this Sermon stung the Jews to the very quick, in regard they were puffed up with a vain conceit of their race forsooth; but inasmuch as the Spirit of God spared not them, the rest of the nations who were no less corrupted by nature, had no reason at all to wallow themselves in their pleasures.

Vers. 9. Therefore is judgment far from us; neither does justice come near to us: we wait for light, but lo, it is darkness: for brightness, but we walk in darkness.

Having shown how much the estate of this people was perverted and corrupted, he therewith teaches that they are justly corrected thus severely, to the end they should take up no complaints, as if they were more hardly dealt with than there was cause. He has by piecemeal then deciphered out their open and known corruptions, that they might acknowledge how many ways they were guilty before God: and now he puts them in mind that it was no wonder if God carried a strict hand over such obstinate spirits, in handling them according to their deserts. Now he says, that judgment was far off, in respect that they were the only miserable people in the world, and had not God their protector, as at other times. He takes judgment and justice for God's particular care and safeguard over us, namely, when he expresses so much by the effects. By Justice, he means God's protection, by Judgment, the vengeance which he executes upon such as offer any violence against us. But here he affirms, that God has no more care over his people, and that he has withheld his aid and succor from them, because they were unworthy thereof. We are also to note this particle therefore, for from there it follows, that they were not to murmur against God, as if he kept no measure in his corrections, seeing they had so often abused his Majesty. Why is the living man sorrowful? Man suffers for his sin. (Lamentations 3:39)

To this appertains that which he adds, namely, that a perpetual darkness surrounded them, who waited for light. This metaphor [reconstructed: shows] that they were almost consumed in their miseries, and were then frustrated of their hopes, while they promised to themselves some release. By light, is meant a prosperous estate, as on the contrary, by darkness, a state unhappy, as is well enough known in diverse places before. His meaning is then, that it was in vain for them to expect better fortunes, because he would have this people learn to impute these calamities to their own deserts, and not to imagine either that they came by chance, or that the Lord handled them too sharply, for his whole scope and drift is to bring them to the doctrine of repentance.

Vers. 10. We grope for the wall like the blind, and we grope as one without eyes: we stumble at the noon day as in the twilight: we are in solitary places, as dead men.

By variety of phrases he expresses one and the same thing. For in regard many complaints would be heard to pass from this people, he would omit nothing that might serve to lay forth their woeful calamities. It may be he utters these things as if he consented with them, that they were so indeed; as if he meant to say, Our matters are brought into wonderful straits: but we are above all things to consider the cause thereof, seeing we have deserved to be handled with much more severity. And yet the sense will not suit amiss if we say, That the drowsy are here awakened, to think about their miseries: for however they were but too forward in making their complaints, yet Satan benumbed their senses, lest the signs of God's wrath should solicit them to repentance. One and the same thing expressed, under diverse manners of speech.

Now he alludes to that similitude which he mentioned in the former verse, where he said, that the people were in darkness and obscurity, without any hope of getting out. Here he signifies that they were destitute of counsel, and so pressed with anguish, that no refuge nor remedy at all appeared to them. When some light affliction befalls us we look this way and that way, and have hope of some issue: but in great extremities we are able to discern nothing, in regard of despair which has surprised us: for this cause the Prophet says, that being entangled in a maze of perplexities, they groped.

We stumble.] This phrase of speech tends to the same end, and has also greater weight in it, namely, that if they set but one foot forward, so many impediments presented themselves on all sides, that they could find no more release, than if the day had been converted into the night. By solitary places, I understand deep gulfs, or desert and barren lands. For in this place I allow Saint Jerome's reading, who derives these words solitary places, from the verb Asham, which signifies as much as to be horribly destroyed and desolated. Saint Jerome.

The Rabbis who will needs draw it from Shamen, which signifies, to be fat, argue childishly, as I think, neither do they allege anything that makes to the purpose. For by solitary places they think men are understood, because Shemmen signifies anointment, and thus judge, that the Gentiles are noted out in these words. But the Prophet's true meaning is, that the Jews were brought into solitary places, that being banished from the society of men, they might resemble the dead, and might be left without any hope of deliverance. Rabbis.

Vers. 11. We roar all like bears, and mourn like doves; we look for equity, but there is none; for health, but it is far from us.

He notes two sorts of men that cannot bear their miseries with patience, but they must discover them by outward testimonies. For the first cry very loud like bears; and the other mourn like doves. He used this latter similitude in Chapter 38:14, where he described the sighs of Hezekiah. And this happens at such times as we would gladly repress our sorrows, and yet we cannot so restrain them, but whether we will or no some signs thereof will break forth outwardly. The sum is, that one while the weight of their miseries extorted from them loud cries; another while they were overcome with groans, and broken sighs: but neither their roarings nor mutterings brought them any release, because their condition was not changed for the better.

For this cause he repeats it once again, that they waited in vain for judgment and salvation: whereby he means that the people were deprived of that help from God, which above all things they wished and longed for. And he has used the word salvation, the better and the more fully to express what he meant before in verse 9, by justice; and here, by judgment. Hence let us gather, that we are miserable through our own fault, and that we wither and waste away in our miseries, till we be converted to our God. We may well roar and mourn; but without repentance our sorrows shall receive no relief. Our miseries then cannot cease, as long as we provoke the Lord to anger, nor till we endeavor with our whole hearts to be reconciled to him.

Vers. 12. For our trespasses are many before you, and our sins testify against us: for our trespasses are with us, and we know our iniquities.

He confirms his former speech, namely, that the people did ill in accusing God of cruelty, and that they did not rather acknowledge that they received the just recompense of their sins, the heaps whereof reached up to the heavens. And in this sense it is that the Prophet says, they were multiplied. Also this particle 'before you' has great weight: for the Prophet descends into himself, and acknowledges the just judgment of God, which was hidden from men's eyes. His meaning is then to note out a close opposition, which is between men's judgment and God's. Men flatter themselves, and think not of their sins; but God who is the judge, leaves not to condemn them for all that, neither cares he for all the vain and idle excuses, with which they would gladly daub them over. And therefore he is not content simply to condemn this people; but he adds, that they had multiplied their iniquities: that is to say, they were guilty before God many ways. He acknowledges then that God is just, and executes the office of a good judge, seeing among men there is not to be found so much as a drop or grain of justice or equity. And therefore it is he adds, that it was not needful to cite any witnesses, nor to bring them from the court of heaven, because the Jews were sufficiently convinced and condemned by the testimony of their own consciences. This manner of speech therefore ought to be well observed; for it shows that God has no great need of proofs, seeing our sins hold us sufficiently convicted. We have no reason then to contend with God, as if he punished us wrongfully, or as if he chastised us too severely: for our own iniquities testify plainly enough against us, what we are, neither has God need to seek out for any other witnesses.

With us.] Others translate, 'Upon us': but I had rather keep the propriety of the word. Men make many turnings, and transform themselves into many shapes, that they might be taken for just: but all in vain, because they bear their iniquities about with them in their bosoms, from which they cannot flee. As also when God condemned Cain, he pronounced that his sin played the watchman at the door. So, he that despises God's just judgment shall vex himself in vain, if he thinks to escape by rebellion.

When he says the Jews knew their sins, he means not that they were truly touched with them in their hearts, for then repentance would have followed: but he shows, that although they strove to flee the judgment of God, yet the testimony of their own conscience kept them imprisoned, and confined them in such a way, that they lost their labor to frame or forge excuses. Now whereas he speaks in the first person, putting himself also in the rank, it is a thing very common in the Scriptures: and yet therewith he shows, that this evil had so spread itself through the whole body, that there was no member sound nor free. Now however he might for his own part protest his uprightness in the presence of God, yet in respect that iniquity had overflowed into all the parts of the body, he confesses himself to be (as it were) one of those rotten members, and to be infected with the common contagion. Neither does this any way gainsay our former assertion, namely, that he has hitherto exempted himself from the common revolt, that he might gall them the more to the quick. Now to take away all exceptions, he wraps himself also up in the number with them.

Vers. 13. In trespassing and lying against the Lord, and we have departed away from our God, and have spoken of cruelty and rebellion, conceiving and uttering out of the heart false matters.

He here reckons up some particular kinds of sins, that he might with the greater vehemence provoke the people to acknowledge their sins. Now truly it is monstrous that those which were chastised, and in a manner shattered to pieces by the hand of God, should yet stand to set up the crest, and that their neck should be of such an iron sinew, as that they could neither be bowed nor humbled by the feeling of their misdoings. For the Lord labors to soften our hard hearts by his rods and stripes. But when chastisements profit us nothing, we may then be said to be grown past recovery. Isaiah insists long upon this point, namely, to show how woeful the state of this people was, who although they were almost ground to powder, yet did they still grudge against God, and could not endure to be brought under subjection. He therefore often repeats this admonition, and stands the more vehemently upon it, that he might tame the rebellion of this people.

He also taxes their iniquities with many words, and singles them out one from another, having showed before generally what sins reigned everywhere among them. Neither does he reprove any petty offenses, or of a small handful of people, but rather a general revolt. For by this verse he gives us to understand that they were so corrupted, that there was not one dram of faith, integrity, fear, or conscience in them. For what is it to lie against God, but wickedly to depart away from him, as if they played the flat rebels? He not only reproaches them then with the breach of one or two commandments of the law, but says, that they renounced God, and revolted from him, lest they should come at his call.

In the next place he says, that they were given to forge wicked matters, and that they were wholly stained with falsehood. For it is much more detestable to utter false matters out of the heart than to be suddenly overtaken with a lie, yes, or to deceive upon the instant. In the meanwhile these rebukes no doubt cut the very hearts of the Jews, who were ready to burst with pride, taking themselves to be exceeding holy men. But hypocrisy must be thus dealt with; because a plain admonition in such a case would have done little good. By this example then all pastors when they see the Church of God corrupt, and men to please themselves in themselves, and to lie rotting in their dung; thus must they oppose themselves, and [reconstructed: cry] sharply and shrilly against the same.

Verse 14. Therefore judgment is turned backward, and justice stands far off: for truth has fallen in the street, and equity cannot enter.

Those are deceived who think he returns to his first speech, in verse 9, as if he now spoke of the punishments which the people had felt from God's hand. For he still prosecutes his former discourse; and discovers the corrupt diseases of the people: to testify to all that they were justly punished. But this verse we must thus distinguish from the ninth, where he said, That judgment was gone far off. For in that place he pronounced that the Jews were deprived of God's help, in regard they had made themselves unworthy that he should be any longer a defender of their cause. But here he says that judgment was turned backward; because they had overturned all justice and equity among themselves. They received then a recompense according to their deserts, when God's justice stood far off, and appeared not for their help; seeing they had banished judgment and justice far away from them. For we do but lose our time, to expect that from God, which we have denied to others, and have cast behind our backs.

In the place.] That is to say, in the public assembly. For his meaning is to speak of those places where they held their courts. And thus he signifies, that corruptions had not only seized upon some private persons, but that the whole estate of the people was so depraved, that there was nothing sound among them. If any vices reign among the common people, there may some good order be taken to remedy the same as long as justice has place: but if the judgment seats themselves be overturned or corrupted, then it must needs be that all things are infected with a universal contagion. He also reveals their unbridled liberty, in that they were not ashamed to do evil in public places, and that they neither fled from the light, nor from the eyes of men.

Verse 15. Indeed truth fails, and he that refrains himself from evil makes himself a prey: and when the Lord saw it, it displeased him, that there was no judgment.

By this it sufficiently appears, that Isaiah spoke not in the former verse of the punishments which the people sustained: For he prosecutes the very same discourse with the former: and shows that the people had no cause to complain of the rigor of their chastisements, seeing they had so grossly offended and provoked the Lord. He confirms his former speech then: namely, that truth was fallen, justice had no more place: and here he amplifies the same further, in adding that he which refrained himself from evil, made himself a prey. The most of the expositors among the Hebrews read this part of the verse with a breath, thus; Truth is fallen, and was made a prey, in refraining itself from evil. But I see no reason why they have accepted of this sense. Saint Jerome's exposition (which I also have followed) is much better, and more agreeable. This phrase of speech is very frequent in Scriptures, as we see in Job 1:1, of whom it is said, that he was an upright and just man, fearing God, and avoiding evil. Solomon also says (Proverbs 14:16), That a fool rages; but the wise man fears; and departs from evil. Well, the Prophet's meaning is, that all honest courses were so hated and abhorred, that the small remnant of the faithful could not live in safety. As if he should say, Whoever means in these times to have society with men, must of necessity be as wicked as they: according to the old proverb; He must howl among wolves: but he that will refrain from evil, shall be devoured by the wolves like a poor sheep. Truly he here expresses the height of impiety: for he shows that truth was so fallen, that no honest man dared converse among them. Why so? Because whoever refrained himself from evil, did by and by fall into the jaws of lions.

And the Lord saw it.] This tends to the consolation of this people: for his meaning is, that notwithstanding this people's obstinacy which in a manner seemed irremissible, yet God would tend to their welfare. And however for a time he had severely punished them, yet would he at last think upon his covenant: so as in curing their evils, he would restore to them incredible comfort. He speaks here of the time to come, and promises that a day will come after all these calamities, that God would send some relief to the remnant of his inheritance: for the Jews had been left destitute of all hope, if the Lord had not added this consolation.

Take a view here then after what sort men are wont to plunge themselves into contrary vices. Are they reproved? Then either they grow stubborn, or being surprised with terrors, they fall into despair. We are therefore carefully to observe our Prophet's course which he here takes: for in the first place it was needful that the Jews should be sharply rebuked, that so being touched and humbled by repentance, they might cease to murmur or repine against God. In the second place he promises them a moderation of their chastisements, with hope of deliverance, that they should not faint, but wait for the Lord's help, who never suffers his Church to perish: for he so corrects his chosen for a time, that he will neither forsake, nor utterly consume them.

If any had rather restrain this discontent and displeasure of God to his judgment, in regard that he justly condemned and abhorred this wicked people; I gainsay him not. As if he should have said: God saw nothing in this people but matter of hatred: from which it follows, that he had no other motive to send them relief, but only because he saw that things were brought to utter ruin.

Vers. 16. And when he saw that there was no man, he wondered that none would offer himself. Therefore his arm did save it, and his righteousness itself did sustain it.

The Prophet prosecutes the same argument still: but he lays that out more at large now, which he briefly touched before. For that which he said in the former verse, might perhaps seem obscure, namely, that it displeased the Lord, because there was no judgment. In this place then he repeats, that the Lord saw there was no man that would succor the Church, and he wondered at it. He uses a verb which signifies, that the Lord took up an occasion of wonderment. As if he should say: He stood as one amazed. Some translate the word Maphgia, Intercessor: but I think the sense is, that no man presented himself to set the things in order, that were confused; there was no physician that would put to his hand to prescribe a remedy for this sickness, and therefore the Lord wondered. But it is easy to judge why he attributes this astonishment to God: for by this reproach, he meant to shame the Jews, that so (according to their custom) they might not seek out pretenses to cover their sins with.

Now in regard it was a thing incredible or rather monstrous, that among the holy and elect people there was not a man to be found that would oppose himself against injustice, he brings in God as one astonished at so rare a matter, that by means of this they might be brought at last to wonder and blush at their own hypocrisy. For might they not worthily be charged with detestable obstinacy if they would not blush at that which drove the Lord into this admiration, and that by reason of their stubbornness? And therewith he charges their hypocrisy, in that they made show of having piety and holiness in great estimation, and yet when God came to make a diligent search, there was not a just man to be found among them.

Moreover, by this text he magnifies and extols the greatness of God's mercy, in that he vouchsafes to pull out a people as out of the bottom of hell, that were in such a pitiful plight. For no doubt but the Jews by these words were admonished by what means they were to expect their deliverance, namely, even because the Lord was willing by a miracle to save this forlorn people. Now this word to wonder, sets forth God's fatherly care. Surely it is that there are no such affections in God, namely, that he should be astonished at new and unwonted accidents, as if they were strange to him. But in this he rather applies himself to our capacities, that being touched to the quick with the sense of our miseries, we might be brought to abhor our woeful condition.

When he says then that the Lord saw, it is to signify, that there is no relief to be found in our industries: and when he wonders, it tells us that we are more than blockish and senseless; in regard that we neither know nor regard the miseries we are in. And yet that our carelessness hinders not the Lord from working salvation of his Church.

So his arm brought salvation.] In these words he shows that we are not to despair, albeit the help of man does fail us. Indeed, all aids whatever being abolished, the Prophet attributes the beginning and end of his nation's salvation, indeed, of all mankind, to the free goodness, and only power of God. Even as then in affirming that God is powerful enough; indeed, almighty to deliver the Jews, he therefore reaches out his hand to the weak: so in telling us that we cannot so much as stir a finger towards the procuring of our own salvation, he thereby casts to the ground all high imaginations, that so being stripped of all confidence in our works, we might the more freely draw near to God.

This is the Prophet's meaning: and I would have it well observed. For in reading the books of the Apostles and Prophets, we must not only mark what they say, but why they have said this or that. In this place then we are principally to consider at what the Prophet aims, namely, to signify, that God is of sufficient power in himself to accomplish the work of our salvation, that our eyes might be kept from wandering here and there; because our minds are too much tied to outward means. What then? But that we repose the whole hope of our salvation in the arm of the Lord: and the true restoration of the Church in his righteousness. Be it therefore known, that such err grossly, who place it in anything else, seeing God borrows nothing outside himself.

The use and profit of this [⟨…⟩], extends itself even to us. For although all helps do sometimes fail us, yet will the Lord find sufficient help for us in his arm and power. As often then as outward means do fail us, and that we be overwhelmed with all sorts of miseries, perceiving nothing but present death before our eyes: let us have our refuge to this doctrine: and let us be well assured that God is strong enough to protect us: and seeing he stands not in need of any man's help, let us learn to rest ourselves boldly upon his assistance. But yet we must herewith retain the general doctrine. To wit, that the deliverance of the Church is a work and benefit which only belongs to the wonderful power of God: that so we may never attribute anything either to the strength or industry of man. We ought also to abhor their pride who wrest and wring part of this praise to themselves, which wholly belongs to God: seeing in him alone consists the cause and effect of our salvation.

Arm here signifies his power and might: Righteousness, that equity which he uses in procuring the salvation of his chosen when he becomes their protector, and delivers them from death. Whereas he says, that his own arm obtained salvation: it must not be referred to God, neither must we read it as if God had saved himself: but it is to be referred to the salvation of the Church which he delivered out of the hands of her enemies.

Vers. 17. For he put on righteousness, as a habergeon, and a helmet of salvation on his head, and he put on the garments of vengeance for clothing, and was clad with zeal as with a cloak.

The Prophet arms the Lord at all points; not only to confirm the faith of the godly, but also to strip all men of all confidence in their own virtue. For the sum comes to this, that nothing shall be wanting to God, neither for discomfiting, nor for bearing away the victory over his enemies. Why so? Because that of his righteousness, power, grace, and exceeding affection towards his Church, he will make armor of proof. And this we are to note with no less diligence, than the doctrine of the former verse. For although we confess that God is almighty, yet does not that satisfy us, but we will be seeking out of other helps. Our minds are always given to infidelity, so as they are wonderfully hampered, and glued fast to outward means. To correct this vice our Prophet sets before us this lively description. As if he should say, know you that God has all the safeguards of your salvation ready, so that nothing shall be wanting to him for your deliverance, and for your return home again: do your enemies what they can. There is no need then why you should tremble at all. Besides, we are very easily carried away to think, that we bring some of our own to God. And thus we attribute part of his praise to ourselves, which should wholly be reserved to him.

Whereas he clothes the Lord with vengeance and indignation as a cloak; it appertains to the enemies against whom God rises up in wrath, for the zeal he bears to his people. The more then that Satan endeavors, and with might and main plots our overthrow, the more will the zeal of the Lord of hosts be inflamed, and will arise with his admirable and omnipotent power to relieve us. Although this worrier of mankind then, and all the reprobates with him cease not day nor night how to oppose all the impediments they can, to hinder our salvation, indeed, and that they break forth into open rage to root us out; yet will our God scatter all their plots by his only power.

Vers. 18. As to make recompense, as to requite the fury of the adversaries, with a recompense to his enemies: he will fully repay the Islands.

He confirms the conclusion of the former verse. For here he shows, what that vengeance is, with which he clothed the Lord, namely, that he is ready to render the like to his enemies. But the reason why the Prophet arms the Lord thus ready with indignation to execute his vengeance, is to be noted, to wit, because the deliverance of his Church is joined with the ruin of the wicked. It is needful therefore that God should be armed to meet those enemies which would work our destruction.

Use. Hence let us consider how infinite that love of God towards us is when he bears us such an affection, as to hate those that hate us, and to protest that he will requite the fury of our adversaries. So exceedingly does he love his little flock, that he esteems it more than all the world besides. This is the cause then therefore he testifies that he will repay the Islands, that is to say, the nations beyond the seas far remote from them: for, for the deliverance of his people he overthrew such mighty Monarchs as seemed invincible.

Vers. 19. So shall they fear the name of the Lord from the West, and his glory from the rising of the Sun: for the enemy shall come as a flood, but the spirit of the Lord shall chase him away.

Now he testifies that this deliverance shall be so glorious and magnificent, that all the world shall wonder at it, and shall speak honorably of it: and afterwards, being smitten with astonishment, shall give glory to God. But it is uncertain whether he means this of the conversion of the Gentiles, or of the terror by which the Lord would bring down his enemies. For my own part, I rather incline to the first exposition, namely, that to the utmost parts of the earth, God's name shall be glorious and fully renowned: so as the Gentiles shall not only be amazed, but shall also worship and serve him in true repentance.

The expositors agree not about the rendering of the cause which follows. But the true sense, as I suppose, is, That the violence of the enemy shall be so great, that as a flood spoils and carries all away before [reconstructed: it] with the force thereof, so shall he seem to tear up, and bear away: But the Lord will forthwith cause him to recoil and to vanish away. It is an amplification then of God's power, who in an instant breaks in sunder all the terrible power and furious rage of his enemies, so as their violence being turned backward, it falls to nothing.

Question: But some may ask, of what deliverance the Prophet here speaks. Answer: As I have done in another place, that these promises must not be restrained (as they are wont to be) to one deliverance only. For the Jews refer it to the deliverance out of Babylon, and the Christians only to Christ. Now I join them both together, that so we may comprehend the whole time from the people's return, with that which followed to the coming of Christ: for this prophecy was never fulfilled, but in him; neither can that which is here said agree to any other than to him only, because God's glory was not manifested before to all the world, nor the enemy so put to flight, that they gathered not their forces together again, until Christ came and triumphed admirably, having obtained conquest over Satan, sin, and death.

Verse 20. And the redeemer shall come to Zion, and to them that turn from iniquity in Jacob, says the Lord.

He again confirms that which he said before, namely, that the people should be delivered, and that God would be the only author of so great a benefit. For this cause then he bids the people to be of good comfort in this exile, in regard it should not be perpetual: afterwards he places the hope of their deliverance in God only, to the end their thoughts might not rest in anything but upon the promises.

Under the word Zion, he means (as heretofore) the prisoners, and banished: for although they were scattered far off from their country, yet was the Temple still to remain planted as it were in their hearts. But lest the bastard children of Abraham should indifferently apply this to themselves with the heirs of promise, he forthwith shows who they be to whom this deliverance shall come, namely, to such as shall be truly converted to the Lord. And yet it is very certain that many returned from Babylon into Judah, which were not touched with any repentance at all; who nevertheless had their part in this benefit: but the Prophet speaks of that full redemption, which is only proper to the elect. For however the external fruit of the deliverance redounded to the hypocrites; yet they embraced not this benefit of God to their salvation. The Prophet meant to say then, that the punishment of their banishment should have fruit; to the end that the Lord having purged his Church from her filthiness and corruptions, he might again gather together her dissipations. We must also ever bear in mind that which I have heretofore touched, in respect of the diminution of this people. Thus then our Prophet exhorts the elect to the fear of God, that so they might make benefit of the stripes which they received.

Hence let us gather, that we cannot be reconciled to God by the blood of Jesus Christ, unless we be first of all thoroughly displeased with ourselves for displeasing of him. Not that our salvation depends upon our repentance, seeing that is grounded upon the remission of sins. But the hatred of evil, and the love of good, is so conjoined with it, that they cannot be separate. For those whom the Lord receives into favor, are in such wise regenerated by the Holy Spirit, that they abhor their vices, and change their course of life.

The Papists utterly overthrow the whole doctrine of salvation, in mingling and confounding repentance and remission of sins together: neither are they of the ignorant sort only that do this, but those also who will be reputed the most ingenious among them. They confess indeed that a man is justified freely by Christ: but they add, it is because we are renewed by him. And thus they tie one part of their righteousness to the remission of sins, and another part to repentance. But in this doing our consciences shall never be at rest, because we are always far off from being perfectly regenerated. We must therefore distinguish these things without separating or confounding them together, and so hold fast the foundation of our salvation.

Saint Paul alleges this place, to show, that there yet remains some hope of salvation for the Jews, however by their untamed obstinacy we might gather, that they were utterly rejected, and judged to eternal death (Romans 11:26). But in regard that God always remembers his covenant, and that his gifts and calling are without repentance (Romans 11:29), Saint Paul aptly concludes it to be impossible, that some remnant should not at last be gathered to Christ, to enjoy that salvation which he has purchased. The Jews in the end must be gathered in with the Gentiles, that both peoples may make one fold under Christ. Question: But yet the Prophet speaks here (may some say) of the deliverance from Babylon. Answer: I grant it: notwithstanding we have said, that under this he comprehends the kingdom of Christ, and that spiritual deliverance, to which this prophecy belongs. From there the Apostle concludes, that Christ could not so be the redeemer of the world, that it should not appertain to some of the Jews, out of whom he had elected their fathers, and made this promise expressly in favor of them (Romans 11:1-2). In the end of the verse, the ratification of so excellent a sentence is added.

Verse 21. And I will make this my covenant with them, says the Lord; My Spirit that is upon you, and my words which I have put in your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of the seed of your seed, says the Lord, from henceforth, even for ever.

Because the doctrine before proposed by our Prophet hitherto was hard to be believed, he labors by diverse means to confirm the Jews that without wavering they might assuredly rest upon this promise of salvation: and should so far forth honor the Lord, as to stay upon his word. This word covenant is diligently to be noted. For thereby the Prophet sets forth the greatness and excellency of this promise. For the promises have a large extent, and may be compared to stones in the building; whereof the covenant is the foundation, that sustains and bears up the whole burden. Thus then he has used this word covenant, that they should not esteem of it, as of some common matter. And he adds this confirmation, to the end that however this promise was not by and by accomplished; yet they should hope for the same, even above hope. And it may be, here is a close opposition, to cause the faithful with the greater alacrity to aspire to the new covenant which should be established in the hand of Christ.

Object. But that which he adds afterwards seems to bring but cold comfort with it, when he would have the Church content herself with words, and the Spirit. Answer. As though forsooth there were some great happiness in hanging in suspense, touching the accomplishment of God's promises. But however the Prophet hereby recommends the excellence and worth of doctrine; yet notwithstanding I am well assured that it is not separated from his effect.

Now in regard that God thus orders and dispenses his grace, that he always exercises the patience of the faithful, while they live here below; and never wholly satisfies their desires: this is the cause why he brings them to the word. As if he should say, You shall truly feel that I am liberal; and that I will many ways procure your good: but you ought not to wish greater happiness, than to feel my presence by my word. From this we gather, that the greatest treasure the Church has, consists in this, that the Lord has chosen her for his dwelling place, that in the hearts of the faithful he may make his abode by his Spirit, and may preserve the doctrine of the Gospel among them.

Lastly, he foretells that God will never forsake his people, but will always assist them by his word and spirit: which two are joined together, because without the efficacy of the Spirit, the word would profit nothing, but would remain fruitless. On the other side, we must not separate the one from the other, as some fantastical spirits dream, who in rejecting the word, pretend the name of the Spirit, and are ready to burst with a vain confidence, which they have conceived in their fantastical imaginations: for we must hold that for the spirit of Satan, which is separated from the word of God; to which, the holy Spirit is evermore annexed. Now when he quickens the external word, writing it in our hearts by the finger of his Spirit; then is our condition happy even in the midst of infinite miseries. Neither do I doubt but it was the express purpose of the Lord to say, that although God meant to deal graciously with his Church; yet she must know that her life and salvation is hidden in him by faith. And thus the ancient people is discerned from the new: for as the Kingdom of Christ is spiritual; so from his resurrection from the dead, the souls of the faithful must ascend up on high with him.

Now he promises that the Church shall never be deprived of this inestimable benefit, namely, of being governed by the holy Ghost, and sustained by the heavenly doctrine: for it were to little purpose that the Gospel should be offered us, and the holy Ghost given as well, unless they should always dwell and remain with us.

When he says, in your mouth, it is to show, that the Lord so speaks to us, that in the meanwhile he means to use the service and ministry of man. He might indeed if it pleased him, speak to us from heaven, or send his Angels from there: only herein he has respect to our weakness. Why so? Because he would call and exhort us by our like; that by their voice he might draw us to him the more familiarly. This order therefore was by him established in the Church: so as they who reject his Ministers, brag in vain of their obedience to God. His meaning is then, that we seek the doctrine and word of life, in the mouths of his Prophets, and in the teachers who preach in his name, and by his commandment.

My words shall not depart.] Some translate in the imperative; Let not my words depart: and so the future tense is often taken for this. But an exhortation or a commandment in this place agrees not, in regard the Prophet rather promises what God means to accomplish. I deny not but hence we may draw an exhortation: but the promise must go before. Now the tenure of the promise is, that the Lord will so assist his Church, and have such great care of her, that he will never suffer her to be deprived of the doctrine of the word. When afflictions press us then to the quick, and things succeed not as we would wish; let us have an eye to this sentence: for it is the word and Spirit, by which we must be [reconstructed: raised] up and sustained; of which the Lord here promises never to deprive us.