Chapter 65

Verse 1. I have been sought of them that asked not, I was found of them that sought me not: I said; Behold me, behold me, to a nation that called not upon my name.

Now the Prophet passes over to the handling of another point of doctrine. For he shows that God has just cause to reject and cast off the Jews, because neither admonitions, nor threatenings would serve the turn to reclaim them from their errors, nor to bring them again into the right way. But to the end they should not imagine that the covenant of the Lord should therefore be broken; he adds, that another people, which then were of none account, should come to him; and that his name should be honored and magnified in the places where he was unknown before. The Jews thought this very strange, and judged thereof altogether contrary to that covenant which God had contracted with Abraham; namely, that such a grace should be communicated to any other nation, than to his posterity. But the Prophet meant to pluck this vain confidence away from them, to the end they should not imagine that God was only tied to the posterity of Abraham. For the Lord bound not himself to them, but upon a certain condition: which if they happened to break, they were to be held as traitors and disloyal; and so by consequence, deprived of the fruit of this covenant. Besides, the covenant was not only made with Abraham and with his posterity, according to the flesh, but also with all such as should be engrafted into the family of this Patriarch by faith. But it shall be more convenient for us to begin at the second verse, that so we may the better understand, the Prophet's meaning: for there the cause of this rejection is expressed.

Verse 2. I have spread out mine hands all the day to a rebellious people, which walked in a way that was not good, even after their own imaginations.

Here he accuses the Jews, and complains of their ingratitude and rebellion; wherein he shows that they have no occasion given them to affirm, that the Lord offered them any wrong, if he made others partakers of the same grace with them. The Jews proudly insulted against God, as if their merits had been the cause of their election. But for this their insolence and unthankfulness the Lord rejects them as unworthy: and upbraids them, that he has but lost all his time, in stretching forth his hand to them, to draw and unite them to himself. For by stretching forth of the hands, he signifies a daily summoning of them. Now the Lord is said to stretch forth his hand diverse ways. For he draws us to him either by his works, or word: but he principally respects the latter in this place. The Lord never speaks to us, but he at the same time stretches forth his hand to unite us to himself, and causes us to feel that he is near to us. Indeed, he so manifests his fatherly love, and so willingly accepts of us, that if we yield not obedience to his voice, we ought justly to impute the same to our own frowardness. Moreover, the clause, all the day long, aggravates the fault greatly, namely, that God ceased not for the space of many years together, to send his Prophets one after another: indeed, as it is said in Jeremiah 7:13 and Jeremiah 35:14, he rose early, and stinted not his care and pains until the evening.

First, he calls them rebellious, or disobedient. Next, he shows what this rebellion was; to wit, the people walked after their own imaginations: for nothing is more displeasing to God, than when men are given to follow their own reason: which he will have us to renounce, that we may be fit to comprehend the true doctrine. The Lord here protests then that he was not to be blamed, for not upholding the people's good estate, and that he favored them not as he was wont: but that themselves, through their folly, had revolted, and loved rather to stick to their own inventions, than to follow him.

Now having spoken of this rejection, it remains that we come to touch the calling of the Gentiles, who succeeded in the room of the Jews: for it is not to be doubted but he speaks thereof in the first place. Now the Lord had long before prophesied of this by Moses; so as this was not to seem any new thing. As they have provoked me, says the Lord, to jealousy, with that which is no God, and have stirred me up to wrath by their vanities: so also will I move them to jealousy by that which is no God, and will provoke them by a foolish nation (Deuteronomy 32:21). In a word, the Prophet now pronounces the same threatening which Christ thundered forth afterwards (Matthew 21:43), when the time of their blinding drew near; The kingdom of God, says he, shall be taken from you, and shall be given to a nation that will bring forth the fruits of it.

Where he says in the former verse, that God manifested himself to them that asked not after him; it is to show, that the Gentiles were prevented with this grace of God, without giving him any occasion to receive them into favor, either by merit, or yet by any worthiness at all of theirs. Which manifestly agrees with that place which we have alleged out of Deuteronomy 32, where Moses calls them a foolish nation. Therefore under this general title, he makes it apparent what men are, before the Lord has prevented them by his free grace: for they neither call upon him, seek him, no nor so much as think upon him. This place then ought to be well noted, to establish the certainty of our vocation, which is as it were the key which opens us the door into God's kingdom. By this our consciences are quieted and appeased, which otherwise would always hang in doubt, and be in perplexities, were they not upheld by such testimonies. We see then that this was not written at a venture, nor upon some sudden motion, namely, that we are called the people of God, and are so accounted, because it was thus foretold long since by many prophecies.

Saint Paul from this place ingeniously disputes to prove the calling of the Gentiles: and says, that Isaiah cries, and boldly pronounces, that the Gentiles were called by the Lord (Romans 10:20). How so? Because our Prophet expressed more here than the circumstance of his times would permit. Thus then by this text we perceive that we were called by an eternal decree of God, long before the thing itself came to pass.

In that he twice repeats, Behold me, behold me: he further confirms that God will manifest himself so familiarly to strange and profane nations, that they shall be well assured of his dwelling in the midst of them. And without question it was needful that this so unlooked-for a change should be thus effectually confirmed, because it was very hard to be credited. Although even in this novelty, the Prophet meant to magnify God's unexpected grace. The sum is, that after God shall be offered to the Gentiles, and that they shall be received into the holy race of Abraham: then there shall be a Church in the world, out of which the Jews shall be expelled. Now we see that all these things which our Prophet here mentions, were accomplished by the Gospel, wherein the Lord truly manifested and offered himself to strange nations. Use. As often then as this voice of the Gospel sounds in our ears: or as often as we read these holy prophecies, let us know that the Lord is near, and offers himself; that being familiarly known we may with boldness and assurance call upon him.

Vers. 3. A people that provoked me ever to my face: that sacrifices in gardens, and burns incense upon bricks.

He shows and prosecutes more at large, in what things the Jews rebelled against God: namely, that having forsaken his commandment, they defiled themselves with sundry superstitions. Heretofore he had said that the Jews had revolted from God, in regard they wandered after their own inventions. Now he sets forth the fruit of this their wandering: namely, that having given their thoughts free scope, they overthrew the pure worship of God. And this indeed is the fountain, from which all superstitions proceed: even when men please themselves in their inventions, choosing rather to be wise in their own eyes, than to restrain their senses within the limits of God's law. It is but in vain then that the superstitious allege their devotions and good intentions, as they call them: for God so abhors and detests them, that those who rest therein are tainted of high treason, and are guilty of the breach of God's covenant; because we ought to undertake nothing of our own brain: but to yield our obedience to God's commandment. In a word, the beginning and perfection of his pure service consists in teachableness.

By the verb to provoke, Isaiah sets forth the impudence of the people, who provoked the Lord of set purpose: neither had they any such reverence of his Majesty, as to subject themselves under his government. And this he further amplifies, in adding to my face. For seeing those that are admonished by the word have him present as it were before their eyes; they sin with a high hand and are more guilty of impudence and rebellion, than such as never heard tell of the word.

He also mentions the gardens which they had dedicated to their Idols; and affirms that God was provoked by them. Some think it should be spoken of bricks here, by way of contempt; and that they are secretly opposed to the Altar, upon which God would have them only to sacrifice. And thus they think the roofs of the houses are here meant; where the superstitious sort were wont to sacrifice, in regard they were made of bricks. But I rather think this word simply signifies the Altars, which they had erected to their idols. In the meanwhile, however they had a fair pretense to imitate the form of that Altar ordained by the Lord: yet he abhorred such an excuse, because it was contrary to his word.

Vers. 4. Which remain among the graves, and lodge in the deserts, which eat swine's flesh, and the broth of things polluted are in their vessels.

He reckons up other sorts of superstitions. Which although by reason of the brevity of the words, it be somewhat obscure; yet from other places of the Scriptures, it may easily be gathered what they were. For as Necromancy was a thing much in use among profane nations, so also the Jews went into the sepulchers and deserts, to ask counsel of devils; whereas they should only have sought counsel at the mouth of God. And in supposing to fetch answers from the dead, they delighted to be deceived by the illusions of wicked spirits.

Now by Deuteronomy 18:11, and other places, it appears, how expressly the Lord had forbidden this. And we have touched it somewhat before, in Chapter 8. We are here taught in general, that the Lord requires nothing more of us than obedience, which he accepts above all sacrifices: (1 Samuel 15:22).

Which eat swine's flesh.] He complained before that God's service was polluted by their superstitions. Now he adds, that they rejected all difference of things: so as they discerned not between the pure and unclean. And he recites one kind: namely, that they abstained not from swine's flesh. This seems but a light matter. Yet is it not so for all that. For we must not judge how great this sin is, by our rule: but according to that which the Lawgiver has prescribed. Neither is that sin to be esteemed light, which God has forbidden. This pertains to the external profession of faith; by which the Jews should have shown, how far off they were from the profanations of the Gentiles. We must not recoil then from that rule which God has given us: no, not the thickness of our nail.

Vers. 5. Which say, Stand apart, come not near to me: For I am holier than you: these are a smoke in my wrath, and a fire that burns all the day.

He notes out a gross impiety that was among the Jews; namely, that of an obstinate mind, and an untamed rebellion, they opposed themselves against the true servants of God: neither would they obey any admonitions. For while we give ear to admonitions and reprehensions, there is some hope of repentance: but if we reject them, then is it certain that we be past cure. Now however the Prophet's words in appearance seem to be obscure; yet the sum of them is, that hypocrites do disdainfully, and impudently thrust back those, who faithfully admonish them, because they attribute to themselves, either a show of holiness, or, in respect that their pride cannot endure that any should reprove them: for hypocrisy is never separate from disdainfulness and pride. Let us not marvel then if those who be tainted with this vice, do insolently exalt themselves, bragging of their holiness, and think that they excel therein above all others: and if we at this day also do find the like qualities in the hypocrites of our time, which Isaiah has described to be in those that then lived. For Satan has so blinded them, that while with a vain bragging of words, they set their devotions to sale, they basely esteem of God's word.

The expositors think this should be a general sentence, which reproves the Jews for not submitting themselves to the Prophets: but I think the circumstance of the place should be considered, which they have not sufficiently respected, namely, that this verse depends still upon the former: so as the Jews are sharply reproved for revolting from the true religion. And besides, for that they had maliciously followed their own inventions, so far forth, that they commanded such to be packing, as soothed them not up therein. For this word, Go back, signifies nothing else but get you hence: as if they should say, We will not meddle with such as show to us the way to life and salvation.

Vers. 6. Behold, it is written before me; I will not keep silence, but will render it and recompense it into their bosom.

The Prophet alludes to the custom that is among judges, who have lying by them upon record, the informations, testimonies, acts, and other pieces of evidences, that when need requires, the offender may be easily convicted: for we use to leave those things in writing, which we would have posterity to remember. The Lord then testifies that these things can never be forgotten, because they be written before him. For however he winks at things for a time, yet shall not the wicked escape unpunished, but shall well perceive in the end that he is a just judge.

Doctrine. Hence let us gather, that we ought not to abuse God's patience, if he forbears us long, and lifts not up his hand immediately to inflict his judgment upon us; for he ceases not for all that to keep a register of all our faults; for which we may be sure he will one day punish us, unless we repent. I grant the Lord has no need to write for his memory's sake: but it pleases him to use this phrase of speech, that we should not imagine him to be forgetful of anything, when he defers the execution of his judgments. Indeed, in Jeremiah 17:1 he says yet more expressly, that the sin of Judah was written with an iron pen, and with the point of a diamond.

To render into their bosom, is a phrase of speech much used in the Scriptures (Psalm 79:12; Jeremiah 32:18), because men think their sins are either covered, or that they shall not come into account. And thus, either they lay the reins of their lusts in their own necks; or in attributing their faults to others, they become utterly fearless. This is the cause why God threatens to recompense their sin into their bosom, to the end they may bethink themselves what judge it is with whom they must have to do.

Vers. 7. Your iniquities, and the iniquities of your fathers shall be together (says the Lord) which have burnt incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their old work into their bosom.

Here he amplifies that which he said in few words in the former verse. For he shows that it was not of yesterday that the Jews were guilty of such a disloyalty; but that it is the example of their fathers, whose steps they now followed: even as heretofore the Lord complained that he had a long time forborne this people, and was so weary at last, that he could bear them no longer. Thus then the Prophet aggravates their sin, when he tells the Jews that they have followed the example of their fathers. As if he should say; such birds, such eggs. For if men have been often and diligently admonished, their obstinacy is so much the more to be condemned, if they repent not. Here we see that after they had rejected all admonitions and threatenings, they persevered many years in their corruptions and impieties, which is here laid to their charges, that they should no longer plead their excuses to cover their faults withal; but that they should rather labor to confess themselves worthy of most exquisite torments.

Here also we may perceive it to be so far off, that the corruption issuing from the fathers, should any way excuse the children; (as the ignorant are usually wont to make this a buckler for their defense) that it rather serves as a means to pull upon them a more heavy punishment.

Are together.] As if the Lord should have said, that he gathered and bound up in one bundle, both the iniquities of the fathers and of the children, that in the end he might revenge himself of them: not that the children are guilty or punished for the fathers' wickedness (Ezekiel 18:20), but in regard that they followed the wicked course which their fathers lived in. Therefore it is just with God to wrap them up with them in the same guiltiness, and to condemn them according to the same sentence, especially seeing their diseases were grown incurable.

For they have burnt incense.] The Prophet here recites one particular, under which he also comprehends all other kinds of vices. For he signifies all such revolts as whereby the people were gone back from God's pure worship, and had given and dedicated themselves to strange gods. See here the height of iniquity: for when the fear of God is stolen out of the heart, then is there no soundness nor uprightness left behind. He here points out to us then, the fountain of all disorders: which we are diligently to observe, in regard that men flatter themselves, thinking themselves worthy of great praise, when they serve God after their own fantasies; and in the mean while, consider not that there is nothing more abominable in his sight, than such a service as is devised according to the appetites of our carnal imaginations. And no doubt but the people herein desired that God should accept them, while they burnt incense upon the mountains. But we must not judge of their work by their deliberation or good intention, as they call it: We must hearken to God's voice, who protests that he is this way greatly dishonored, rather than to all the men in the world; lest otherwise by seeking to rest upon our intents, we make ourselves double guilty before his Majesty.

I will measure their work. The word old may be diversely expounded, either, I will measure again with their oldness: or, In the first place; or, In times past; or, from the beginning. But the circumstance of the place must be considered. For by that we shall the better attain to the Prophet's meaning. You know he spoke earlier touching the works of their fathers: there is no doubt then but he here derides the children, who placed their defense in them. For it is but a silly and vain shift to oppose against God the customs of our fathers, that is to say, a corruption of great antiquity. Why so? Because in thus doing, we pull down a more heavy judgment upon our own heads. And yet many are so bewitched with this excuse, as they think a man ought not at all to reject the same: neither can you get them an inch further. Truly, antiquity is honourable: but no man is so to prize it, that he should therefore in the least thing diminish any of that honour which is due to God. See here an excellent place to convince such as will needs maintain superstitions by succession of years; as if an old error were to be held for a law.

Verse 8. Thus says the Lord, As the wine is found in the cluster, and one says, Destroy it not, for a blessing is in it, so will I do for my servants' sakes, that I may not destroy them whole.

The Prophet here moderates his former sentence. For otherwise it had been a thing too severe that the iniquities of the fathers should thus be called to mind, to the end the Lord might destroy their children with them. Indeed, this might so have frightened the faithful, that it had been enough to have driven them from all hope of salvation. We ought then, you see, to stand carefully upon our watch, and to consider for what cause the Lord is displeased with us. For his meaning is so to astonish us, as that with it he would draw us to himself: and not thereby to throw us headlong into despair. He leaves some hope for the faithful here then, lest they should grow fainthearted: and in offering them refreshing, he allures them to repentance, of which he reaped neither pleasure nor profit.

He confirms this by a similitude. As if a man intending to pluck up a vine, yet finding some fruitful branch thereon, he spares, and reserves it: even so will the Lord take heed how he pulls up those, in whom he finds any sap or vigor. In the fifth chapter he complained, that the people was unprofitable: indeed, worse than that; for they brought forth sour fruits. Isaiah retains the same similitude: but he applies it otherwise. For however the people were like to a bastard and barren vine; yet there remained some fruitful branches, which the Lord would not suffer to perish.

But this may be taken two ways: either that the Lord will preserve his people for the elect's sake: or, that having rooted out the reprobates, he will save the faithful. There is great difference between these two interpretations. As touching the first, we know that the wicked are sometimes spared for the godly's sake, whom the Lord will neither destroy nor wrap up in one common calamity with them. And this is manifest enough by diverse examples in the holy Scriptures. The Lord would have spared Sodom and Gomorrah, had there been found but ten righteous persons there (Genesis 18:32). All those which were in the ship with Saint Paul, to the number of 276 persons, were given him of God, and saved from shipwreck; that so the power which he showed in his servant, might be the more evident (Acts 27:32). The Lord blessed the house of Potiphar, and made him to prosper in all things for Joseph's sake, who dwelt in his family (Genesis 39:5). Many like examples there be which every one may collect by himself. But I rather approve of the other exposition; namely, that the Lord so punishes the sins of his people, that yet notwithstanding he has respect to his beloved ones; and wraps them not up all in one and the same ruin. Neither is it his meaning only that the faithful shall be saved, but that there shall be a remnant left, in the midst of whom God will have his name called upon. And this is worth the noting. For he shows that the remnant shall be very small, in comparison of that great multitude which was then in the land: as we have seen in (Isaiah 1:9).

Now whereas the faithful are often punished with the wicked, let us not think God does them any wrong: for the Lord will easily find faults sufficient in every one of us to afflict and punish us. Besides, his meaning is to instruct and awaken us by his rods: for being knit, and as it were grafted into the body of a people, it is no wonder if we be smitten with the same blows, in regard we are members that have drawn infection from the same. In the mean while, God moderates these chastisements, lest he should utterly tear up the chosen plants.

Verse 9. But I will bring a seed out of Jacob, and out of Judah that shall inherit my mountain: and my elect shall inherit it, and my servants shall dwell there.

The Prophet explains the former verse in other words, and shows that the Lord will reserve a seed to himself, which shall call upon his name. For he has been wont so to chastise his people, that he has still continued a Church, in which his truth and pure religion might be kept. For which cause also Saint Paul calls her the pillar and ground of truth (1 Timothy 3:15). We are not to judge of the Church then, by the estate of things here below (seeing there is nothing steadfast in this world) but by the counsel of God, who cannot endure to see her either overthrown or destroyed. Let us carefully remember this then, that so no calamities, ruins, nor desolations of the Church may astonish us.

He calls those inheritors of the mountains, who being set free from under their captivity, should return home again into their country. Judah was full of mountains, as we know. Again, he expounds that which might seem obscure: for he signifies that the Jews should return to their first estate, and that by right of inheritance they should enjoy that land out of which they had been exiled. For soon after, Judah was exceedingly wasted: but the Lord protests that it shall not continue so long. For the greater confirmation of which, he briefly mentions the covenant, by which this land was ordained for them to possess as their heritage.

Thus albeit they were a long time retained as prisoners, yet this word heritage served to put some life into them, that they might come to an assured confidence touching their being repossessed thereof. But it is to be noted that this grace is restrained to the elect and true servants of God, lest all indifferently should presume to apply the same to themselves.

Verse 10. And Sharon shall be a sheepfold: and the valley of Achor shall be a resting place for the cattle of my people that have sought me.

By these figures he means nothing else but that the land which was waste, shall be again inhabited. For we have here a secret comparison thus: however after the banishment of her inhabitants into a far country, she should remain solitary and empty: yet shall she again be inhabited, and that in such wise, as there shall be abundance of flocks, and herds: of fruitful pastures, and commons: and should also furnish them in plentiful manner with all things necessary for the sustentation of men.

Sharon and Achor were places for pastures: but the one was apt for small beasts, and the other for great. And here we see that God's promises not only contain in them the things belonging to the life to come, but also to that which is present; to the end we might taste his bounty and liberality to the full. For by earthly benefits, we are invited to seek for greater and more excellent things touching the heavenly life.

Whereas the Lord extends his liberality even to the brute beasts, which were created for our use: from there are we to conceive a more sure and confident hope touching his fatherly kindness towards us. For if he be pleased to take care of beasts which are ordained to serve us, much more will he furnish us with all things convenient both for this life, and for that to come. And yet we must keep in mind that doctrine (whereon we have insisted before) which brings us from temporal blessings, to the spiritual kingdom of Christ: which the prophets are wont to describe under figures.

For my people.] Here he excludes the reprobates, who with brazen faces, will stand to brag of God's name falsely and vainly. But however they dare impudently brag of God's promises and sacraments, yet are they never the nearer for getting any part with God's children therein, but are deprived of all hope of God's blessings, that so they may be fitted to receive the recompense of their iniquities.

In adding, who have sought me, he shows yet more plainly who they be that have their part in these benefits: that so he might stop the mouths of all reprobates and hypocrites, as we have said. See here then the true mark which separates the sheep from the goats; and the lawful heirs from bastards: namely, in seeking the Lord. For it is not enough to shroud ourselves under some name or title; but we must seek the Lord in purity of conscience, that so we may cleave to him with our whole hearts.

Verse 11. But you are they that have forsaken the Lord, and forgotten my holy mountains, and have prepared a table for the multitude, and furnish the drink offering to the number.

Lest hypocrites should beguile themselves with these promises, or, lest they should imagine that this which is spoken touching the restoration, belonged to them; he once again directs his speech to them. He calls them apostates, because they had forgotten the mountain of Zion: that is to say, had revolted from God's pure worship. For by the mountain of holiness, he signifies the rule of holiness contained in the word of the Lord. For the Temple was built by his commandment, that in it he might be called upon: with the altar also, upon which he enjoined them to offer sacrifices. Thus all sacrifices and oblations were abominable, were they offered in any other place than that; or, to other gods; or otherwise than that which the law prescribed. For it is unlawful for men to do anything in this behalf, after their own fantasies; because the Lord requires nothing but obedience (1 Samuel 15:22), which cannot be done without faith, neither can faith be separated from the word (Romans 10:17), out of which it is not permitted us either to seek or ask of God.

In saying, who have prepared a table; he recites their superstitions. The word Gad, is diversely expounded: for some think he means Jupiter, or his star: others, fortune. Saint Jerome translates; Who prepared the table to fortune: thinking that this word notes out happy events. But it seems more probable to me, that this word is taken for a band or multitude; indeed, even for an army: and the etymology of the word suits well enough with the scope of the text. There is one notable place among the rest in (Genesis 30:20), which serves for the understanding of this word, where Leah rejoices for the increase of her children: for it seems her speech should be thus expounded; Into a band. As if she should say; I have now a great number of children: for she had many before; in so much that she called Gad, her fifth son. So in this place, I think Gad, should be taken for a band, troop, or army: the reason is, because they had so many gods, that they were scarcely able to count them for their multitudes.

To furnish, may be taken here two ways; namely, that they furnished all things for the service of their idols, liberally and magnificently: for superstition can keep neither end nor measure. And those, who when the matter concerns God's worship, will not spare a penny; will freely bestow all they have to set up their idols: or that there is not the meanest of their puppets, to which they have not offered somewhat: and I rather content myself with this second exposition. For idolaters think they have never done enough, unless they honor every saint: indeed, and the more they serve them, the better they think to prosper in their businesses. And of this, we have but too much experience at this day in the Papacy.

By the number, he signifies that which he meant by army: and this repetition is much used in our prophet's language. Thus his meaning is then, that the table was set up: that is to say, they sacrificed not to one idol alone, but to an infinite number: that by this he might show, what sore punishments these idolaters were worthy of.

Verse 12. Therefore will I number you to the sword, and all you shall bow down to the slaughter, because I called, and you did not answer; I spoke, and you heard not, but did evil in my sight, and did choose that thing that I would not.

The Prophet alludes to the number of gods, of which he spoke in the former verse: and shows, that the Lord will easily comprehend their great numbers; for he will number them to the sword. By this it is evident that he spoke not in the former verse of the two planets, Jupiter and Mercury, as some imagine; but in not satisfying themselves with one God only, they gathered together an army of idols.

Their conjecture is frivolous, who by the word Meni, which we have translated, Number, understand Mercury, because Mena signifies to number; and that Mercury was the god of the Merchants, who have their books of accounts. For the Prophet's meaning is plain enough, in that he shows the people shall be numbered to the sword, because they rejoiced in a heap of gods, and refused to rest upon the only true God.

Because I have called.] He amplifies the greatness and heinousness of this revolt, in regard the Jews sinned of a set malice, and rather against knowledge, than of ignorance. For they had been often taught and instructed, but they insolently rejected all admonitions. In which respect, they were much less excusable than those to whom the Prophets were not sent. For as no man alive can pretend any cause of ignorance; so yet the Jews much less, and those to whom the word of the Lord has been published: who for this cause shall have a sharper sentence of condemnation pronounced against them than, and shall be more severely punished than any other.

He sets down the means of this call; namely, that he had exhorted them by his Prophets. For by the clause, I spoke; he repeats one and the same thing twice, according to the custom of the Hebrews, as we noted before.

To hearken to the Lord, is to obey his word: for it were to little purpose to lend an ear, unless we follow that which the word propounds to us. For otherwise, what difference is between us and the Ass, who wags his ears? God will be heard with the heart (Proverbs 23:26). As for a feigned audience, he utterly rejects it. Now he shows the cause why they would not come at his call; surely they stopped their ears against wholesome doctrine. For the beginning of obedience, is to bring with us a desire to learn.

Before mine eyes, is as much to say, as before my face: which phrase of speech, he used a little before. Every man sins before the eyes of the Lord, neither can any avoid his presence. But it is properly said that we sin before his eyes, when being called by him, we stand not in awe of his sacred presence: for he is nearest to those whom he calls by his Prophets: indeed, to such it may be said, that he shows himself visibly. Therefore so much the more detestable is their impiety, and worthy of the more stripes, who as it were with whorish foreheads despise God, who in such familiar manner summons and calls them to him.

Now by the latter end of the verse it appears that the Jews are not condemned for any enormous sins; but chiefly in respect of their new found devotions, by which they corrupted the service of God. For although they were forward enough in hunting after their forged sacrifices, thinking thereby to obtain God's favor; yet himself pronounces that he abhors all such endeavors; because there is nothing but pollution therein. It is not permitted to every one then to follow that which seems good in his own eyes; but we must have an eye to that which God approves of, and not turn therefrom, no not a hair's breadth. Well, we see that this vice has not reigned in one age only, namely, that men have followed their fond appetites; and have worshipped their own inventions instead of God: when the question has been touching his pure service. But however great delight men take herein, sure it is the Lord protests that he scorns and abhors it.

Vers. 13. Therefore thus says the Lord God, Behold, my servants shall eat, and you shall be hungry: Behold, my servants shall drink, and you shall be thirsty: Behold, my servants shall rejoice, and you shall be ashamed. 14. Behold, my servants shall sing for joy of heart, and you shall cry for sorrow of heart, and shall howl for vexation of mind.

The Prophet here distinguishes (yet more clearly) hypocrites which hold a place in the Church only, from his true and lawful children. For though all will needs take to them the title of God's children, yet he shows that many were to be chased out of the house; and that those who proudly insulted over God's people, should be frustrated of their hope, because it was vain and false. And we are to note well the remarkable opposition, which is here put between God's servants, and those that falsely glory in his name. For he shows that their vain titles, their boasting, and false persuasions should stand them in no stead. These words, they shall eat and drink, signify felicity, and a prosperous estate in this present life. For it is as if he had promised to have such care over the faithful, that they should want nothing.

Objection. But it seems the Lord here promises his servants more in words, than he performs in deeds. For are they not often hungry, and thirsty, while the wicked overflow in all sorts of good things, and abuse them to excess and riot? Answer. that Christ's kingdom is here noted out to us under these figures: for otherwise we cannot comprehend it. For which cause the Prophets are accustomed to borrow similitudes from earthly kingdoms, in which when the subjects flow in wealth and in the enjoying of all blessings, there God's liberality is to be espied; by which also we ordinarily judge of his fatherly love towards us. But because it is not expedient that the faithful should fix their hopes upon earthly commodities, it is enough for them that they take only some little taste of them, the better to uphold their faith. And if it so fall out, that they be now and then pressed with wants, yet by feeling the benefit of contentment with a little, they cease not for all that still to acknowledge God for their father, and to taste of his liberality. In fact, shall I say more; even in their very poverty they are oftentimes richer indeed than Kings, and great Lords of the earth.

But although the wicked enjoy never so much, yet are they the only miserable people in the world; because they cannot enjoy their wealth with a good conscience. The Prophet therefore has respect to the right use of God's gifts. For such as serve him purely, receive from him as children from the hand of their father, all things needful for this life present. But the rest as usurpers and thieves take whatever they possess by stealth and robbery. No riches nor abundance can satisfy the wicked: they are always in distrust, and trembling: their consciences will never give them rest. The Lord you see then promises no more here than he truly performs; neither must we judge of this felicity by outward appearances.

This will be better perceived by the words following, where he speaks of rejoicing and giving thanks. For no doubt the Prophet's meaning is to say, that contentment consists not in the enjoying of abundance, but in tranquility, peace and gladness of mind, because all things are unsavory to the unfaithful. But the godly take more pleasure in the feeling of God's fatherly love, than in all the pleasures of the world. In the meantime we are to note, that we must wait for all felicity from God only, who will not permit any of his to want any thing that pertains to the blessed life.

Vers. 15. And you shall leave your names as a curse to my chosen: for the Lord God shall slay you, and call his servants by another name.

He prosecutes the same doctrine, and shows that God in the end, will separate the hypocrites from his true servants. Truly, we are not to marvel that the Prophet insists thus long upon this point: for there is nothing more difficult to be beaten into the heads of hypocrites, who being puffed up with pride, deceive and beguile themselves.

Now he says, they shall leave their name as a curse, in regard that they held themselves to be the holy posterity: and that there was none under heaven but they, worthy of that title. To that also pertains the verb, To leave: as if he should say, that their vain arrogance, to which they were so much addicted, should be violently plucked away from them. And therefore to the end they should beware how they pleased themselves in a temporal and transitory rejoicing, the Lord blunts the edge of this their overweening, and says, they shall leave their names as a curse to other servants that he shall have. So as this example should be solemnly taken up as a common proverb; God so curse you, as he has done the Jews.

Shall call by another name.] He refutes the overweening of this nation, who thought God should have no more people remaining, if the children of Abraham were gone. For he protests that he will adopt to himself a new people, and that he is not so tied to the Jews, but he will easily find out others, whom he will adorn with the name of his people.

Whereas some by the word other, understand the name of Christian, it is too much constrained: and it appears by the circumstance of the place, that the Prophet had another drift. For, in as much as the Jews proudly bragged of the antiquity of their name, and thereupon grew insolent, because God had of old elected them; as if forsooth he could not be without them; therefore he promises that the Lord will choose and adopt another people. And yet should they have no cause given them thereby to accuse him either of inconstancy, or variableness; as if he had changed counsel. No, he will rather execute his decrees and just judgments against all those, who under a false pretense of his name, do darken his glory, and corrupt all piety.

Vers. 16. He that shall bless himself in the earth, shall bless himself in the true God; and he that swears in the earth, shall swear by the true God: for the former troubles are forgotten, and shall surely hide themselves.

The whole world is here opposed to this little corner of Judah, where God's service was in a manner included and shut up. But since God has manifested himself to all: he is not now served in any particular region, but in every place alike. Which Christ also himself teaches (John 4:21), saying; The hour is come, and now is, when you shall neither in this mountain, nor in Jerusalem, worship the Father. And Saint Paul wills that men in every place do lift up pure hands to heaven, without wrath or doubting (1 Timothy 2:8). He opposes the word, Earth, here then, which signifies all the world, to the land of Judah.

To bless and swear, is taken for the whole service of God. Swearing is one branch of this service, as we have seen in (Isaiah 19:18) and (Isaiah 48:1). For thereby we leave all judgment to God, and acknowledge him the true witness of whatever is done or spoken. We are said to bless, when we look for all prosperity from his hand, and give him thanks after we have received the same. In a word, when we acknowledge that all benefits flow in to us from his mere liberality.

By the true God.] That is to say, by him who is faithful in his promises, and steadfast in his counsel. Though I deny not but there may be a close opposition understood between the true God, and the false gods of the Gentiles.

The troubles are forgotten and past.] This promise pertains only to the faithful. God's meaning is, that he will put an end to the anguishes and afflictions, that the Church might know her calamities should not endure forever. Now this promise began to take effect, when the people returned from Babylon: for however they were troubled as well in the way, as in their country, yet their afflictions were never so sharp, but God kept a measure in them, because at their return home, the rebuilding of the Temple, and the restoring of the civic estate, assuaged the sorrow, and cheered up their hearts in good hope, until the coming of Christ.

Vers. 17. For behold, I will create new heavens, and a new earth: and the former shall not be remembered, nor come into mind.

By these similitudes he promises a notable change. As if God should have said: I have both will and power to restore my Church; indeed, and that in such a way, that she shall seem to have recovered new forces, and have a habitation in a new world. These are excessive manners of speech. But the excellency of this benefit, which should be offered at the coming of Christ, could not otherwise be expressed. Neither does the Prophet mean this alone of Christ's first coming, but of the whole course of his kingdom, until his last appearing: as we have often said in other places. The world therefore you see, is created anew (as you would say) by Christ: for which cause also the Apostle calls it the new world (Hebrews 2:5). Neither is it to be doubted but he alludes to this text. Notwithstanding the Prophet speaks here of the restoration of the Church, after their return out of Babylon. This I grant to be true: but yet this restoration is imperfect, unless it be extended to Christ: we are but in our course toward that end as yet; neither shall these things be fully accomplished, until the last resurrection, which is as it were the utmost bounds and limits of this course.

Where he says, that the former things shall be no more called to mind: some refer it to heaven and earth. As if he should say: Hereafter there shall be no more news of these creatures. But I had rather refer it to the former time: for his meaning is, that the joy of being restored, shall be so great, that they shall utterly forget their miseries. Unless any had rather refer it to those benefits which were worthy of memory, and yet were forgotten when God's grace appeared. And in this sense the Prophet says, in Chapter 43:18, 'Remember you not the former things?' Not that God would have the faithful to forget their deliverance; but in regard that the one compared with the other, did darken it, as the sun does the brightness of the stars.

Let us remember then that these things are fulfilled in us, as often as we are regenerated: but we are regenerated only in part, and therefore as yet we cannot attain the sight of this new heaven and new earth. What marvel is it then if we sigh and mourn, seeing we have not yet utterly put off the old man, but many remainders of sin do still stick fast in us? This [reconstructed: renewal] must begin at us, who hold the first rank: for the creatures in regard of our offenses, groan, and are subject to vanity, as Saint Paul speaks (Romans 8:20). But after we shall be perfectly renewed, heaven and earth shall be renewed also, and shall recover their first estate. Hence we may gather that which we have often mentioned; namely, that the Prophet has an eye to the whole kingdom of Christ, even to the end thereof: which for this effect's sake, is called the day of restoration and refreshing (Acts 3:19-21).

*Verse 18.* But be you glad, and rejoice forever in the thing that I shall create: for behold, I will create Jerusalem as a rejoicing, and her people as a joy.

He exhorts the faithful to rejoice with fitting joy, for so excellent a benefit of God. And this was added for amplification's sake; because men never esteem of the graces of God, according to their worth, among the which, this here mentioned is the chief and most excellent; for they prize them at a very low rate. It is needful therefore that the faithful should be roused and quickened up by such exhortations as these, to the end they should show themselves neither unthankful, nor forgetful: as also that they should not lightly pass over this benefit; namely, that being redeemed by the hand of Christ, they might bear the remembrance thereof in their hearts, as the earnest penny of eternal life. This is the cause why Isaiah teaches that the deliverance is not acknowledged with such thankfulness as is fitting, unless the faithful continue in their joy the whole course of their lives, exercising themselves in singing the praises of God.

Whereas Jerusalem is called gladness, and the people thereof rejoicing; it may seem somewhat harsh at the first blush: yet we may from there gather a good exposition, namely, that in the deliverance of the Church, there shall be such cause of joy, that it shall abolish all matter of sorrow. And surely when our miseries themselves do tend to our salvation, we have therein no small occasion given us of rejoicing.

*Verse 19.* And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her, nor the voice of crying.

The Prophet expresses somewhat more than in the former verse. For in this his meaning is to say, that the Lord will not only give matter of rejoicing, but also that himself shall be partaker with them in this joy. For so great is his love to us, that he takes no less pleasure in our prosperity, than if he himself enjoyed the same with us. By which, our faith ought to be much confirmed, namely, when we hear that God bears us such an ardent love. Are we afflicted or scattered? He says, that this grieves and troubles him. Contrariwise, do we flourish and prosper? He professes that he takes great pleasure therein. According as we have seen in Chapter 63:10, that the Spirit of God was vexed, when that order which he requires and approves, is overthrown and confounded. As also in Chapter 62:5, he takes to him the person of a bridegroom, who finds no other contentment than in his wife.

*Verse 20.* There shall be no more there a child of years, nor an old man, that has not filled his days: for he that shall be a hundred years old, shall die as a young man: but the sinner being a hundred years old, shall be accursed.

Some think the difference between the law and the Gospel is here noted out, because the law is as a schoolmaster, who held his scholars under the first rudiments; but the Gospel brings us to a perfect age. Others understand it, that there should be no more any difference of age: for where eternal life is, there needs no dispute about youth or age. But thus I expound the Prophet's words; Be they young or old, they shall come to a perfect age; so as they shall evermore be strong, even as in the flower of youth: indeed, they shall be always lusty and strong: for we wax old and feeble by reason of our sins. When you are angry, says Moses (Psalm 90:9-10), all our days are gone as a tale that is told. The time of our life is seventy years: and if they be of more strength, eighty years; yet is their strength but labor and sorrow: for it passes away suddenly, and we flee away. But Christ is come to strengthen us, and to uphold us in a perfect estate.

Yet we must distinguish between the two members. For after he has said, that the citizens of the Church shall live long, so as none of them shall be taken out of the world, till they be full of days, nor till they have finished their perfect course: he therewith also adds, they shall be strong even in age itself. Now however the greater part of the faithful are hardly able to endure in respect of their weakness, and that others of them grow feeble before the time; yet is this no vain promise. For if Christ did truly and fully reign in us; it is certain that his strength would flourish in us, and would fortify both our bodies and souls. Let us then thank our own corruptions, that we are subject to so many sicknesses, sorrows, to age and other encumbrances. Why so? Because we will not suffer Christ quietly to reign in us. As also for that we have not so grown in newness of life, as utterly to have put off the old man.

From this place also let us note, that bodily and spiritual blessings are only to be found in the kingdom of Christ: that is to say, in the Church. For out of it, there is nothing but accursedness. From where it follows that all such as are out of this kingdom, are most miserable. And although they seem lusty and strong: yet are they nothing in God's account but rotten and loathsome carrion.

Verse 21. And they shall build houses and inhabit them, and they shall plant vineyards, and eat the fruit of them. 22. They shall not build, and another inhabit: they shall not plant, and another eat: for as the days of the tree are the days of my people, and my elect shall in old age enjoy the work of their hands.

In these two verses he puts them in mind of the blessings contained in the law; namely, that such as served God should inhabit the houses they had built, and should eat the fruits of their trees (Leviticus 20:10). As on the contrary, the rebellious should be driven out of their houses to give place to strangers: neither should they gather the fruit which they had planted (Deuteronomy 28:30). From this curse (says Isaiah) shall the Lord deliver you, to the end you may enjoy your substance. Now the Prophet sets before them the things appertaining to this life present: and from there borrows similitudes, thereby teaching us how to ascend up higher, and to apprehend and lay hold of the blessed and endless life. For we must not stick fast glued to these transitory things: but rather use them as steps and stairs to scale the heavens, that being rapt up there, we may possess the eternal and immortal benefits. It is also good reason that the enjoying of these blessings, of which the unbelievers deprived themselves, should be promised to the regenerated Church; which rested wholly upon the only free favor and good pleasure of her God.

Where it is added, According to the days of a tree; some think eternal life should be here promised: as if men should then enjoy the tree of life. But this device is utterly frivolous and too far remote from the Prophet's meaning. Neither can I sufficiently marvel at the expositors, who vex themselves so much about the interpretation of this place; seeing our Prophet speaks not only of life, but of the quiet estate of it also. As if he should say; You shall plant vines, and live of the fruit of them; neither shall you depart out of this world, till you have enjoyed them; both you and your children's children.

He takes a similitude from a tree, in respect that before he had spoken of planting of vines. Therefore he now promises, they shall peaceably enjoy their houses and vines, without being any more annoyed, either by enemies or thieves. So as this tranquility should be no less durable, than the life of a tree.

The work is continued, or is made perpetual, when it has good success; otherwise, men should travel a long time for nothing, if God did not bless their labor; because the enemy would rob or spoil that which men have begun: so as they should not be able to enjoy the fruits of their hands. The work is continued therefore, not only when it has some good progress; but when it is come to perfection. From here let us note, that we cannot so much as enjoy our goods nor have any true rest, unless we be in the kingdom of Christ (who is the only heir of the world) and stand engrafted (by faith) in his body. I grant, the wicked may enjoy the benefits of this life present: but therewith they shall be in continual anguish, and the worm of an evil conscience shall continually gnaw them: so as even their very abundance shall be their bane and destruction. For only faith causes us to apprehend the things which belong to the blessed life: those then that are destitute of faith, can be no members of Christ.

Verse 23. They shall not labor in vain, nor bring forth in fear: for they are the seed of the blessed of the Lord, and their offspring with them.

The Prophet reckons up here other kinds of blessings which God promises to the Kingdom of Christ. For although God had continued to bless his people always, yet were those blessings after a sort withheld till Christ's coming, in whom there was to be seen full and perfect felicity. The sum is, that both Jews and Gentiles should be every way happy under the kingdom of Christ. Now as it is a sign of God's wrath and curse when we receive no fruit at all of our labor, so on the contrary, it is a testimony of his blessing when we enjoy the fruits of our travails. For this cause he shows how the Jews being returned home from their captivity, to enjoy a true and full deliverance, shall not labor in vain; neither shall their works be fruitless. The law threatens the death of friends, wars, loss of goods, and anguish of mind (Leviticus 26:22; Deuteronomy 28:65). But God here on the contrary promises tranquility, fertility, peace, and the fruit of our labors. These blessings are well to be noted: for there are few to be found, who in taking pains, fix their eyes upon God's blessing, so as to attribute all things to him, or to be persuaded that they do but labor in vain, unless the Lord give good success thereto (Psalm 127:1). Even as then we are to expect all blessing from God only, so to him alone ought we to render the whole praise after we have received the same.

Some expound that which follows, that the women shall not bring forth in fear, and that they were not to fear bearing of children, in regard they should feel no pains therein. We know this punishment was inflicted upon the woman, because of her sin, namely, that she should bring forth in sorrow and should be in danger of death (Genesis 3:16). Children are also begotten with fear and trembling, when there are any rumors of wars, and it is more likely that the Prophet alluded to this, to wit, that there should be such tranquility, that men and women should have no cause of fear at all. For these words must be referred to fathers and mothers, who are fearless, in respect of their children in time of peace, which they cannot but fear, when any calamity threatens us.

The reason that is added, that they shall be the seed which the Lord has blessed, agrees very well. For from where arise fears, terrors, and disquietness of men, but from God's curse? When this curse then shall be removed, the Prophet has good cause to affirm that the fathers, with their offspring, shall be freed from fears and distractions, because being in God's favor, they shall be always so secured from fears and dangers, that they shall dwell in safety.

And their offspring with them.] This is contrary to the privation of children, which is reckoned up among the curses of God, in Leviticus 16:22. And it is as much as if he had said, I will no more bereave them of the children they have begotten, but will cause them — with the rest of other benefits which I will bestow upon them — to enjoy their children also.

Vers. 24. Yes, before they call I will answer, and while they speak I will hear.

See here a most precious promise. For what thing is more desirable than to have God favorable to us, and that we may with boldness have access to him? Surely, it is not possible we should be any way miserable, as long as it is free for us to have our recourse to the Lord, though we should be surrounded with infinite thousands of miseries and calamities. The Lord here promises us then, that we shall not put up our suits to him in vain. Quest. But what? The fathers under the law had the same promise, for from the beginning of the world they were heard as often as they called upon him. And indeed prayer is one of the chiefest fruits of faith. But yet our Prophet confirms this point more and more. Ans. For, in regard the Jews were to endure a tedious and long captivity, the Lord protests he will not suffer them to languish any longer in exile, neither will he any longer defer his help, but will hear them — yes, before they cry. This promise principally belongs to Christ's kingdom, by whom we are heard and have access to God the Father, as Saint Paul clearly teaches in Ephesians 3:12. I grant the Prophets had the same access, neither could their prayers have any entrance, but for Christ's sake. But the gate which is now made large, and set wide open to us, was then narrow, and in a manner closed up. For under the law, the people were wont to stay without in the court (Luke 1:10). Nothing now hinders us from entering into the Sanctuary, because the veil of the temple is rent in two. By Christ then we have entrance into heaven, and may boldly and with assurance draw near to the throne of grace to obtain mercy and help in time of need (Hebrews 4:16).

But some may ask here, Quest. whether there be any faithful in the world at this day, or any kingdom of Christ? For it appears not that God is thus ready to grant his succors, neither do we perceive any fruit of our prayers. I answer, Ans. that however it then only appears that our petitions have been heard, when the effects manifest the same, yet notwithstanding it is true that the Lord rejects not our prayers, because he suffers us not to faint, but sustains us inwardly by the virtue of his holy Spirit, to wait for the event and issue with patience. Neither does he defer, as if he wanted time or leisure, as men often do, but rather thereby to exercise our faith, and prove our patience. In a word, God may be said to hear two ways: first, when he gives us help manifestly; secondly, when he assists us inwardly by the secret power of his Spirit, so as we continue steadfast and unmovable, even in the midst of our afflictions. Were this doctrine deeply settled and grounded in our minds, then should we with more boldness and alacrity have our recourse to our God, neither would we stand disputing the case touching the invocation of Saints, with so great headstrongness and obstinacy. For from where is it that men have forged so many patrons to themselves, to whom they had rather go than to Christ, but because they have not received this doctrine, and have rejected these noble and excellent promises?

Vers. 25. The wolf and the lamb shall feed together, and the lion shall eat straw like the ox, and to the serpent dust shall be his meat. They shall no more hurt nor destroy in all my holy mountain, says the Lord.

His meaning is, that all things shall be set in their perfect order, when Christ shall reign; and as it seems here is a close opposition between Adam and Christ. For we know that all the miseries of this life present, have flowed into us from the sin of the first man: for then were we deprived of the rule and authority which God had given man over all the creatures, which before willingly submitted themselves to man, and obeyed his commandments (Genesis 1:28). But now the greater part of them rise up against him; indeed, and assail him with open force. When we see wolves, bears, lions, and other wild beasts to hurt men; and other beasts which serve him, and that those also which should bring him in profit, harms him, this we must impute to our own sin, who by our disobedience have overthrown the order of these things.

But seeing it is Christ's office to bring all things into their right order and perfect estate again, therefore the Prophet shows that the confusion or scattering which is now to be perceived in the things of this world, shall be taken away at his coming; because all corruptions shall then be abolished, and the world shall return to his first shape. The lion shall live without doing harm, and shall not roar after his prey. The serpent shall content itself with the dust; and shall couch close within the earth; without annoying any by his venomous sting. To be short, whatever is out of course and disordered, shall then be set into a right frame.

And it is not to be doubted, but our Prophet alludes to cruel and bloodthirsty men, whose wild and furious natures shall be tamed, when they shall bow down their necks to bear the yoke of Christ. But first of all we are well to consider what confusion is happened to all creatures, by the sin of man. For if we have not an eye to that, we cannot rightly judge as we ought of the excellence of this restoration. We are also to call to mind that which we have said before in Chapter 11, touching these allegories.

Here we see then what men are before the Lord has converted and changed their hearts, and received them into his fold, even wild and furious beasts; who then, and not before, abstain from doing evil, when the Lord by the power of his Spirit, has subdued their cruel and hurtful natures. He adds, in his holy mountain; because all things that offend, being purged away, the Lord will gather to himself a Church, without spot or wrinkle (Ephesians 5). For under the word All, he signifies a general purgation: yet we are not to wonder if so many do still remain cruel and intractable; because there are but a very few that are true inhabitants of God's holy mountain: very few that be faithful and sincere, no not among those that make profession of Christianity. For seeing the old man still rules and reigns in them, it must needs be that strifes and dissensions should also have their full sway there.