Chapter 64
Vers. 2. As the melting fire burned, as the fire caused the waters to boil (that you might declare your name to your adversaries) the people did tremble at your presence. 3. When you did terrible things which we looked not for, you came down, and the mountains melted at your presence.
We may read all this in the future tense, or in the subjunctive. As if he should say: Lord, if you would come down, the people would tremble at your presence, your adversaries would forthwith melt away. But I think it to be more natural, as I have translated it: for it is very sure that the Prophet alludes here to Mount Sinai (Exodus 19:20), where the Lord manifested himself openly to the people. Hence also it appears how unadvisedly this chapter was distinguished, seeing the contents thereof is recited for the confirmation of the former wish, which should have been placed in the beginning. We have elsewhere seen, that when the Prophets mention the reliefs which God has given to his people, they still bring in testimonies concerning the deliverance out of Egypt. And as often as they speak of this history, they therewith comprehend whatever benefits God bestowed upon his people: not only when he delivered them from under Pharaoh's tyranny, and appeared to them in Mount Sinai: but that also, when by the space of 40 years he furnished them in the desert with all things necessary; who having subdued and wasted their enemies, did put them in quiet possession of the land of Canaan. To be short, they comprehend all the testimonies, whereby in times past he showed himself gracious to his people; and terrible to their enemies.
The Prophet says, that the fire made the waters to boil: in regard that contrary to their wont, fires and lightnings, were mingled with violent rains and tempests. As if he should have said, This fire (kindled by the Lord) was so fierce, that it melted all things, were they never so hard; and drank up even the very waters.
To this appertains that which is added touching the melting of the mountains, before his face. For he opened a way for his redeemed, even through the greatest encumbrances that they met withal. He says also, that the Israelites saw things which they never looked for: in regard, that albeit God had advertised them, and had acquainted them with many experiments of his power; yet this terrible spectacle whereof he speaks, greatly surpassed their capacities and understandings, indeed, and all the reason of man.
Vers. 4. For since the beginning of the world, they have not heard, nor understood with the ear, neither has the eye seen another God besides you, who does so to him that waits for him.
This verse confirms that which we have said before; namely, that the faithful desire nothing here which is strange and unheard of: but only that God would but show himself such a one toward them, as in times past he had done to their fathers; and that he would continue forth his liberality.
And withal, seeing it has been his custom to succor his people, and to give them some assured testimonies of his presence; that he would not now discontinue the same for the time to come: that so his almighty power might still shine more and more. For you must note, that he so brings in the people praying to God, that therewith they should confirm their hope from the remembrance of the time past, and with the more boldness might have their recourse to the throne of grace.
The eye has not seen.] Doubtless the Prophet's meaning is to magnify God's goodness by mentioning these so many benefits, which God in former times had bestowed upon his people. This manner of commendation also, is very high and excellent: when being ravished with admiration in regard thereof, he cries out, that there is no God but he. Likewise, that the things which God has done for his people's sake, were never heard of before.
But this may be read two ways; for the word God may be taken in the accusative, or in the vocative: O Lord, none but you has seen the things which you have done to those that wait for you. But the other reading is more received; namely, they have never heard nor seen such a God. In this last reading the particle of similitude must be supplied; for without that, the sentence would be imperfect. No ear then has heard, neither has the eye seen such a God, as does such things. And thus God is here separated from idols; from which the superstitious sort think they obtain all blessings: but they are only the devices of man's brain, which can neither do good nor hurt. Contrariwise, God deals forth his benefits of all sorts liberally to those that serve him.
It seems Saint Paul expounds this place otherwise, Objection. (1 Corinthians 2:9), and applies it to another sense. Indeed, he cites it in other terms: because he followed the Greek translation. The Apostles made no scruple touching this point, Answer. in regard they rather respected the sentences than the words: and thought it sufficient only to point out this place of Scripture to the reader; where they might resort to be satisfied touching the things which they taught. But where Saint Paul seems to have added of his own, Neither has it entered into the heart of man, the things which God has prepared for them which love him: this he did, that his speech might be the better understood. For nothing is added which agrees not very well with the Prophet's doctrine. And that we may the better perceive this agreement, we must consider his drift. In that place he disputes about the doctrine of the Gospel, which he shows does far surpass all the reach of man's wit. Why so? Because it contains such a knowledge, as is contrary, and wonderfully far remote from the wisdom of the flesh. In a word, that it is a hidden wisdom. For which cause Saint Paul worthily breaks forth into this admiration in weighing and pondering of the same. And our Prophet calling to mind these rare and famous works of God, Objection. Answer. as one astonished cries out; that there was never such a thing heard of. So concerning this grace which surpasses all the rest, namely, when Christ is offered us in the Gospel, we may break forth after the same manner, and say, O Lord, the mercy which you show to your people, far surpasses all our reason. Neither eye, ear, heart, nor spirit, can attain to such a height. Saint Paul then you see applies this place fitly to his disputation: neither does he corrupt the Prophet's sentence, when he exalts above all things in the world that excellent and peculiar grace which God has bestowed upon his Church.
There yet remains another difficulty, namely, that the Apostle transfers that to spiritual benefits which is here said of temporal. But we may affirm, that Isaiah simply respected the cause from where these benefits of God issued, though he therewith had an eye to the estate of this life present. For all the good things which God has given us here below for the sustaining and cherishing of our natural life, are so many testimonies to us of that fatherly love which he bears us. And it is also the property of faith to ascend by visible benefits, to invisible graces. Thus then however the Prophet seems to meddle only in matters touching their bodily deliverance, and other things pertaining to this life present: yet he aims therein at a higher mark, and especially respects those benefits which in particular manner belonged to the people of God. For what a sottishness were it, if while we enjoy benefits temporal, we should not by them mount up to the wellspring from which they flow; namely, from God's mere love and mercy? Both good and bad do indifferently enjoy these common good things: but that particular favor with which he entertains us, pertains to none but to his household servants. Hence it is that we not only consider that which appears to our outward senses, but we forthwith ascend up to the very cause. To which point, though neither eye nor ear can reach; that is, to comprehend therein the grace of adoption, by which the Lord declares that he will be our Father; yet he reveals this to us by the witness of his holy Spirit.
It is also very likely that the Prophet having spoken of a particular benefit of God, takes occasion thereby to arise to a general consideration. For when the matter concerns the meditation of God's works, the faithful are accustomed to ascend from one kind of them, to the consideration of the whole in general. And therefore this only example of so wonderful a goodness of God, might well ravish the Prophet's mind so high, that in his meditations he considered of this infinite abundance of blessings laid up in heaven for the faithful. Indeed, we manifestly perceive that this honorable commendation comprehends under it the free covenant, by which the Lord adopted to himself Abraham's posterity, into the hope of eternal life. The sum of all comes to this; that seeing the goodness and power of God is so great, we ought not to distrust him; but our confidence ought so to be settled thereupon, that we should assuredly rely upon his help. And to this belongs these excellent benefits which the Prophet here mentions.
Vers. 5. You met him that rejoiced in you, and did justly: they remembered you in your ways: behold, you are angry, for we have sinned, yet in them is continuance, and we shall be saved.
He prosecutes the same argument. For the people bewails their miserable condition, in regard they felt no relief nor ease in their adversity; though God was accustomed to be so good to their forefathers. The faithful then speak to God on this sort; You were accustomed to meet our fathers, but your favor is now turned away from us: and it seems you will be no more appeased, seeing we gain nothing by calling upon you. For from where comes this adversity, but from this; that as if you were now become changeable, you show yourself otherwise to us, than you did to our fathers in times past?
In the next place they confess they were justly chastised, because they had sinned. I have heretofore showed, that there is nothing better for us in afflictions, than to remember God's benefits: and not only those of which we have had experience, but those also which are recorded in the Scriptures. For we can not be fenced with a buckler that is more thick nor large than it, against all kind of temptations.
Those who think these words, him that rejoiced, and did justly, should be read together, as if he should say, You did meet them which served you willingly, and delighted in well doing; do ill expound this verse, as I think. I rather think that by the rejoicers those are understood who are joyful in prosperity, in regard the people were then in sorrow and heaviness. For there is a close opposition, thus, You were accustomed in times past to meet our fathers, before they were pressed with any grief, and did gladden them at your coming: but now you are far off, and suffer us to languish with grief and discontentment. To this belongs that which is added, That they remembered God, because they enjoyed his present grace, and felt him both the author and upholder of their salvation. Thus by the ways of God, he understands all prosperity: be it that he was more near to them by handling them tenderly, and treating them as his children: or in regard that he naturally is inclined to do good. But because he has said that God was accustomed to meet him that did justly, the remembrance may be referred to the love of piety. To wit, that they gave themselves carefully to the service of God: in which sense, these words are the exposition of the former member, which is a thing usual with the Prophets, who are accustomed to confirm their speeches with many words.
To remember God, signifies, to be so sweetly allured with thinking on him, that we wish for nothing besides, and place our whole felicity in him. For there is nothing which more rejoices us, than the remembrance of his mercy: as on the contrary, if we feel him angry, then the remembrance of his name is terrible to us.
And we have sinned.] The Prophet renders a reason of that above said, for they murmur not against God because they felt him otherwise to them than he was towards their fathers, but they lay the whole blame upon themselves. Hence let us learn, never to think of the afflictions with which the Lord visits us, unless therewith we call our sins to remembrance, that so we may both acknowledge our faults, as also confess that we are justly chastised.
The word perpetual may either be referred to sins, or to the ways of the Lord. To sins thus: Although we have been obstinate in our sins, and worthy to be a hundred times condemned, yet until now we have been saved through your mercy. If we refer it to the ways of God, he renders the reason why the people were not consumed, to wit, in regard the ways of the Lord are firm and perpetual, and because there is no end of his mercies. And this sense I think agrees best to this place.
Some supply, that perpetuity was founded in the ways of the Lord. But I had rather take the words simply as they sound, as David in Psalm 30 says, that the Lord's anger endures only for a night, but he is appeased, and shows mercy forever: for he is not provoked nor violently carried away with anger, as men are; but he continues constant and steadfast in his favor and in well-doing.
But yet we have not attained the Prophet's full meaning: for he says, that the people are saved, who in the mean while were led into captivity, as into a sepulchre, wherein they bewailed their misery. And therefore I take the time past for the future tense; to wit, we shall be saved, for, We have been saved: for it is rather a wish or prayer, than an affirmation. The faithful then boast not of that they have obtained, but rather in complaining of their poverty, they have their recourse to God's perpetual mercies. They extoll that then which they desire, and not that which they had already attained.
Verse 6. But we have all been as an unclean thing, and all our righteousness is as filthy rags, and we all do fade like a leaf, and our iniquities like the wind have taken us away.
The faithful continue their complaint. For they lament their miserable estate because God regarded them not. Moreover, the Hebrews agree not about the exposition of these words, filthy rags. Notwithstanding it is certain, that they signify a base and vile thing of no price. Indeed, such a thing, which in regard of the loathsomeness thereof, stinks in men's nostrils.
But two things are here to be noted, first, that the faithful confess they have offended, and are justly punished: secondly, that they cease not to complain touching the weight of the blows which they received. Not by way of pleading against God; but to move him to compassion. As when a malefactor would endeavor to pacify his judge, he lays forth all his miseries and calamities before him.
Many vex and weary themselves here, because the Prophet speaking of the filthiness of sins; comprehends all the Jews without exception: though there were among them many of the true servants of God. But they have no reason so to do, for he speaks not here of every one in particular, but of the whole body in general, which he compares to filthy rags; in regard it was trampled under foot, and extremely afflicted.
Some have been accustomed to allege this place to prove that it is so far off from meriting anything by our works; that even our works themselves are infected and loathsome before God. But this seems, as I think, to be far from the Prophet's intention; seeing he speaks not here of all mankind in general; but describes their complaints, who being led captives, felt God's wrath heavy upon them. For which cause, they confessed, that both themselves, and their righteousness, were like filthy rags. First of all then, he exhorts them to confess their sin, and to acknowledge their offense: secondly, to ask pardon. And that the means how to obtain the same is, first, to acknowledge our miserable and woeful condition: and therewith to confess that we therein receive the just recompense of our offenses.
We all fade. This is a very apt comparison: which shows that men wither and wane away as soon as they feel God's wrath. Which point is notably described in (Psalm 90:5) and (Psalm 103:15) and in (chapter 40:6). We are rightly compared to leaves then; because our iniquities are the winds which carry us away.
Verse 7. And there is none that calls upon your name, neither that stirs up himself to take hold of you: for you have hidden yourself from us, and have consumed us because of our sins.
The Prophet confirms that which was said before. For he admonishes the faithful to acknowledge that they are worthy of such a revenging hand of God, however sharp and severe it seemed. Now he mentions some capital sins. And because it had been too long to have stood deciphering them out one by one, he strikes at the root itself, and says, that God's service was contemned.
Under the word Invocation, he comprehends the whole service of God, according to the usual phrase of the Scriptures. For the principal part thereof is, that we call upon God; thereby testifying that our whole trust is in him. It is very certain that prayers and vows were always in use among the Jews: but because they wanted the affection of the heart; and that it was far remote from God; therefore he esteemed none of these feigned devotions. Which he yet better explains in the particle following; where it is said, that none stirred up himself to seek God. But all of them vanished away, and fell to nothing through their own slothfulness.
First he shows that the thing we ought chiefly to desire is, that we may be fully conjoined with God. For when we are estranged from him, it must needs follow of necessity, that all things should turn to our destruction and woe. Now by nature we are exceedingly idle and slothful: for which cause we have need to be quickened up with the spur. Seeing then that we take pleasure in our carelessness; it stands us in hand to hearken advisedly to the Prophet's counsel, lest we become utterly senseless. Otherwise it will come to pass in the end, that the Lord for his part will disdain and reject us. For the Prophet describes the miserable estate of this people, who had no desire at all to take hold upon God: neither was there any means left to awaken them up to a sincere desire of godliness.
And have consumed us.] They complain again that they were overwhelmed with the weight of their miseries, without being anything at all relieved or eased by God. For Isaiah propounds these things, in the name of the whole people: and entreats the Lord not to suffer them to languish any longer under so great calamities.
Verse 8. But now, O Lord, you are our father; we are the clay, and you are our potter; and we all are the work of your hands.
After they have bewailed their miseries, with which they were almost overwhelmed, now in plainer terms they desire the Lord to pardon and ease them of their pain, and also do more boldly profess themselves now to be his children notwithstanding. For it was adoption only that could raise up their hearts to a lively hope, so that notwithstanding the burden of afflictions with which they were pressed down, yet they ceased not for all that to rest upon God as upon a father. This order ought to be well observed: for to attain to a sound and sincere humility of heart, it is needful that we be dejected and laid on all fours, as they say. But if despair ensue, let us hasten to this consolation: for seeing God has vouchsafed to elect us for his children, it is our part to hope that he will save us, even then when things shall seem most desperate and confused. Thus then, in regard of the free covenant, the Israelites protest they are God's children, that they might feel his fatherly goodwill towards them in such a way, that his promises might not be in vain.
By way of comparison they amplify and set forth God's grace, in confessing that they were formed of the clay, for they seek no excellent matter in themselves: only in their original they extol God's mercy, who of mire and clay, has been pleased to create them his children. In the second member, where God is called their former, and the people the work of his hands, it comes all to one sense, for they wholly attribute to God their being, and the author of all they had. And this is a right acknowledgment: for God is robbed of his due honor while men glory in themselves, be it never so little. But Isaiah speaks not here of the common creation of men, but of their regeneration, for which respect the faithful are in particular called the workmanship of God (Isaiah 17:7; 19:25; 22:11; 27:11; 37:26; 43:1, 15; Ephesians 2:10). They here acknowledge then a singular favor that God has done them, first, in electing them for his people, and then in enriching them with so many and excellent benefits.
Vers. 9. Be not angry, O Lord, above measure, neither remember iniquity forever: lo, we beseech you, behold, we are all your people.
The people pray that God would mitigate both his wrath and their afflictions. Not that God ever exceeds measure, but in regard they should be utterly overwhelmed if he would stand to examine them to the utmost. They pray then that their pains may be moderated. As Jeremiah says, Correct me, O Lord, but in judgment, that is to say in measure (Jeremiah 10:24). For he opposes judgment to wrath, as in (2 Samuel 7:14) it is said that he chastises us with the rods of men, because he will not come against us himself to utter all his force in punishing us, lest we should be immediately ground to powder.
But it is worth noting, that they do not simply desire to be freed from God's judging of them, but so offer themselves to be chastised, that the blows may not dash them to pieces. And this is the cause why they desire that the memory of their iniquities may be blotted out: for if God should not show them mercy this way, there should be no end of their miseries.
The Prophet repeats that which he had said before in verse 8, namely, that God had chosen Abraham's posterity. For the best assurance they had to obtain pardon was, that God being true to his promises, could not reject those whom he had once adopted. In speaking of all, he means not every one in particular, but comprehends the whole body of the Church. And however the greatest part of them were cut off by their wicked revolt, yet this was true, that the Jews were God's peculiar people. Neither was this prayer made for all indifferently, but only for the little flock of the faithful. Now the people set not forth their merits before God, but flee to his free covenant by which they were adopted. For this indeed is the sure and only recourse the faithful have: this I say is a remedy against all evils, and that is the reason why Moses and all the Prophets do so often repeat the same (Deuteronomy 32:13).
Vers. 10. Your holy cities lie waste: Zion is a wilderness, and Jerusalem a desert.
The Church here again recounts her miseries, that she might thereby bow the Lord to compassion and forgiveness. She says, the cities were wasted; and for an amplification she adds, that Zion is become a wilderness; for it was the royal seat in which God would be called upon. Then he adds Jerusalem, wherein Zion was. For it seemed strange that the city which God had consecrated to himself, should be laid in heaps and wasted by the enemy.
The Prophet calls them cities of holiness, in respect that as God had sanctified the people, so was it his will that the cities, indeed the whole country, should be consecrated to him. Seeing the cities then were dedicated to God, they were rightly called holy, because God reigned therein, and was called upon in them. And thus we may call those cities of holiness, in which God is purely worshipped, having abandoned all superstitions.
Vers. 11. The house of our sanctuary and of our glory, where our fathers praised you, is burned up with fire, and all our pleasant things are wasted.
The sanctuary is otherwise attributed to the people, than to God. For it being a pledge of that holy union between God and the people, it is often called the house of God, because it answered to his holiness. Here the faithful call it their sanctuary, in regard they were from there to draw their sanctity, which they yet confirm more apparently by the word glory. For they confess they had nothing to glory in but the Temple, wherein God was pleased to be worshipped and served.
And yet we see that this their rejoicing was often vain; insomuch that Jeremiah reproves them for it, saying: Trust not in lying words; to wit, The Temple of the Lord, The Temple of the Lord: this is the Temple of the Lord (Jeremiah 7:4). But as the boasting of such as made fair shows, and grew insolent, in regard of some titles was vain: so on the contrary, they rejoiced rightly, who honored God's ordinance, and laid it up in their hearts; and also resting upon the testimony of the word, were assured to dwell under his protection, who had chosen out a perpetual habitation for himself in the midst of them. For the Temple was built by the commandment of God; so as the Jews might well boast that they had God for the upholder of their salvation.
But because his service was then marred and corrupted, and that all in a manner ran riot after superstitions and impiety, the Prophet mentions the time past, and not the time present. As if he should say: Although we have not yielded you that obedience which we ought to have done, yet behold it is your Temple still, wherein our fathers served you purely — and will you suffer it to be profaned, and to lie waste? Will not this reproach redound to your own dishonor, seeing this building was erected for your worship? The Jews plead not their merits here, neither do they daub over their sins; no, they rather confess and lay them open: only they put God in mind of his service, that in remembering his holy covenant, he would not permit his promises to be fruitless. And all the faithful ought to imitate this their example.
The verb "to praise" is taken to give thanks: as if he should say: In this Temple, the lamentable ruin whereof breaks the hearts of the faithful asunder, in times past your praises were accustomed to sound, when you did entertain your people there, in your mercy and compassion.
Vers. 12. Will you hold yourself still at these things, O Lord? Will you hold your peace and afflict us above measure?
The people fortify themselves in undoubted hope, that God will not suffer his glory to be thus trampled underfoot, though he be provoked to wrath by men's infinite offenses. Hypocrites reap no consolation at all by this, but these things indeed belong only to such as are touched with a true sense of God's mercy. Such conclude, and are certainly persuaded, that however death does menace them, yet God having regard to his own glory, will at the least be merciful to some, that so the whole seed perish not.
Will you afflict us?] Isaiah shows that God cannot forget his mercy. Why so? Because he cannot deny himself: for his glory is joined with our salvation. And this is a thing diligently to be noted: for having spoken before of God's glory, now he adds, will you afflict us above measure? The Lord then will moderate his corrections, for his glory requires it, that we be delivered from death — which glory he can in no way neglect. Let us then take up this prayer, as often as our enemies invade us: not after the manner of hypocrites, who make a great cracking of God's glory, whereof they have neither taste nor feeling. Use. But let us come to it with faith and repentance, that so we may truly reap the fruit of this glory.
