Isaiah 48 commentary

The Jews valued themselves on descent from Jacob, and used the name of Jehovah as their God. They prided themselves respecting Jerusalem and the temple, yet there was no holiness in their lives. If we are not sincere in religion, we do but take the name of the Lord in vain. By prophecy they were shown how God would deal with them, long before it came to pass. God has said and done enough to prevent men's boasting of themselves, which makes the sin and ruin of the proud worse; sooner or later every mouth shall be stopped, and all become silent before Him. We are all born children of disobedience. Where original sin is, actual sin will follow. Does not the conscience of every man witness to the truth of Scripture? May the Lord prove us, and render us doers of the word.

We have nothing ourselves to plead with God, why he should have mercy upon us. It is for his praise, to the honour of his mercy, to spare. His bringing men into trouble was to do them good. It was to refine them, but not as silver; not so thoroughly as men refine silver. If God should take that course, they are all dross, and, as such, might justly be put away. He takes them as refined in part only. Many have been brought home to God as chosen vessels, and a good work of grace begun in them, in the furnace of affliction. It is comfort to God's people, that God will secure his own honour, therefore work deliverance for them. And if God delivers his people, he cannot be at a loss for instruments to be employed. God has formed a plan, in which, for his own sake, and the glory of his grace, he saves all that come to Him.

The Holy Spirit qualifies for service; and those may speak boldly, whom God and his Spirit send. This is to be applied to Christ. He was sent, and he had the Spirit without measure. Whom God redeems, he teaches; he teaches to profit by affliction, and then makes them partakers of his holiness. Also, by his grace he leads them in the way of duty; and by his providence he leads in the way of deliverance. God did not afflict them willingly. If their sins had not turned them away, their peace should have been always flowing and abundant. Spiritual enjoyments are ever joined with holiness of life and regard to God's will. It will make the misery of the disobedient the more painful, to think how happy they might have been. And here is assurance given of salvation out of captivity. Those whom God designs to bring home to himself, he will take care of, that they want not for their journey. This is applicable to the grace laid up for us in Jesus Christ, from whom all good flows to us, as the water to Israel out of the rock, for that Rock was Christ. The spiritual blessings of redemption, and the rescue of the church from antichristian tyranny, are here pointed to. But whatever changes take place, the Lord warned impenitent sinners that no good would come to them; that inward anguish and outward trouble, which spring from guilt and from the Divine wrath, must be their portion for ever.

1. Hear this, O house of Jacob. He now addresses his discourse to the Jews; whom also he had chiefly in his eye, in the whole of the preceding chapter; for he was not sent to the Babylonians, but addresses them in such a manner as to wish that the Jews, to whom he had been especially appointed, should hear him. Accordingly, he foretold the destruction of the Babylonians, that the Jews might calmly wait for deliverance, and at the same time might not be terrified by the greatness and power of their enemies, “De leurs ennemis.” and that, relying on these promises, they might stand unmoved against all temptations. But because the Jews were obstinate, and did not believe those promises, and because Isaiah foresaw how great would be their hard-heartedness and obstinacy during their captivity, for that reason he reproves them with greater severity. Ezekiel shews still more clearly how inveterate was their unbelief, when they murmured against God, and cast away all confidence, and cared no more about the promises of God than about empty fables. It was not without reason, therefore, that Isaiah made use of such vehement language, in order to shew that they offered the highest insult to God by refusing to rely on his grace.

Who are called by the name of Israel. He addresses “Israel,” but that which was actually spurious, and which at that time had nothing more than the name of “Israel;” for he does not employ this honorable name for the sake of mentioning them in a respectful manner, but rather in order to put to shame their false boasting, because they had no riglit to glory in this empty title, from the truth of which they were widely estranged. Why did God honor Jacob with this name, but because he proved himself to be courageous and invincible in adversity? This appeared from that wrestling in which he contended with God; for when the Lord tries by various afflictions, he enters, as it were, into debate with us. (Genesis 32:25.) How, then, did this name apply to his posterity, if they were cast down and threw away all hope in adversity?

Who have come out from the.waters of Judah. He next reproaches them with being descended from the holy fathers, and yet being utterly unlike them. By “the waters of Judah,” he means metaphorically the source and fountain from which the Jews proceeded; for I do not approve of the childish attempt of the Jewish writers to explain the metaphor, which is borrowed in a highly natural manner from waters which flow from a distant place.

Who swear by the name of Jehovah. Having censured them for being the degenerate and wicked children of holy fathers, he adds that they falsely pretend to the worship of God, and to a semblance of piety from which they are widely distant. Now, as “swearing” is a kind of worship of God, he here puts one department for the whole class, by a figure of speech, in which a part is taken for the whole. As idolaters offer an insult to God, when they swear by their idols, in like manner do the sincere worshippers of God render honor to God, by employing his name in oaths; for they acknowledge that they have one God, in whose name they glory. But here he attacks hypocrites who, with open mouth, loudly boasted of the name of God, and frequently mentioned his name, and yet in their hearts were greatly opposed to him. On this account he says, not in truth nor in righteousness, he employs the word “righteousness,” to denote integrity and sincerity of heart, without which nothing can be acceptable to God; or rather “righteousness” and “truth” are synonymous terms; as if he had said, that it was mere pretense and hypocrisy to profess that they were the people of the true God, because their treachery openly proclaimed their falsehood.

2. For from the holy city they are called. He continues the same subject, and by different words exposes their false boasting; for they falsely boasted that they were the citizens of “the holy city,” which they defiled by their vices and crimes. Jerusalem ought to have been “holy,” for God had consecrated her to himself; but she had prostrated herself to iniquities, so great and so numerous, that she scarcely retained any holiness. We see in Psalm 15:2, and 24:4, what the true citizens of Jerusalem ought to be; but because the Jews were not ashamed of mocking God, they reckoned it enough to be protected by the shadow of the Temple.

And rely on the God of Israel. When he says that they “rely on Jehovah,” he does not speak of sincere belief, but of empty confidence; for, as good men rely on God, and trust him with their whole heart, so hypocrites falsely make pretensions to his name, and are intoxicated by unfounded belief, and fearlessly despise everything, and even boast confidently of these words, “God will assist us, he will not cast off his people;” as if God wished to encourage their wickedness. In a word, by trampling him under their feet, they loudly declare that they rely on themselves for safety; but, lest they should think that they will not be punished for this mockery, the Prophet assures them that God loses nothing of his authority, when he is thus misrepresented by hypocrites; for, when he calls him Jehovah of hosts, he adds this by way of threatening, that they might know that God, under whose name they falsely sheltered themselves, was strong enough to punish them, and at length would not permit them to make him the subject of mockery.

3. Long ago have I declared the former things. He accuses the Jews of ingratitude, because they distrust God, who has given every possible proof of his goodness, in order to establish them in sincere confidence; and therefore he takes away from them every excuse, by saying, that “he declared the former things.” He appears to speak not of their deliverance from Babylon, but of other benefits which the Lord had bestowed on that nation; as if he had said that God began, long before this, to foretell to his people what would happen, and never promised anything which he did not perform, and yet that his people, after having received so many proofs, did not place confidence in his certain and infallible truth.

It may also be said, that the Prophet did not merely address those who lived at that time, but those who should afterwards live during the captivity, in order that, when this certainty arrived, they might consider that it had been already foretold. God intended that this prediction should be widely known, in order that, during their captivity, they might know that these things did not happen by chance, and that they might obtain some consolation. Isaiah therefore rebukes them, because, after having learned the truth of this matter from the event itself, still they cannot acknowledge the work of God, or place confidence in him.

And justly does he severely reprove and accuse them of obstinacy; for they resisted God, who stretched out his hand to them, and rejected his grace; they did not believe that they would have liberty to return to Judea, and, when the way was opened up, there were very few who had courage to return. Some thought that it would be better to remain in Babylon than to undergo the annoyances and dangers of the joumey. Others suspected that Cyrus had made a crafty proclamation of liberty to return, in order that, having ascertained their dispositions, he might oppress them or treat them with severity; and they did not take into account that God had foretold these things, and that they must unavoidably happen, and that no power of men could prevent them. Accordingly, I understand those predictions of which the Prophet speaks so as to include, indeed, the ancient prophecies by which God foretold to Abraham (Genesis 15:13) that his seed would be held captive, and would afterwards be restored to their former freedom, but that afterwards, in their due order, other predictions are added, which also followed at different times; for this also was frequently fulfilled, partly at one time, and partly at another. He shews, therefore, that the Lord predicted nothing which was not justified by the event.

4. For I knew that thou art obstinate. Literally it is, “On account of my knowing,” or, “From nay knowing.” Here the Lord solemnly declares by the Prophet, that it was on account of the hard-heartedness of the people that he spake of future events; as if he had said that he acted more liberally towards them than he ought to have done. Not that this was the only end which he aimed at; for we know that the chief use of doctrine belongs to believers, who gently submit themselves and cheerfully obey; but Isaiah, who had to deal with obstinate men, justly says that, if their depravity had not been incurable, God made use of an excellent remedy, by uttering many successive predictions for the purpose of ratifying his Law. Thus as he had foretold future events to the fathers, so he shews that he follows the same course, in order to conquer or soften the obstinacy and hard-heartedness of the people.

And thy neck is an iron sinew, and thy forehead is of brass. He calls their neck “an iron sinew,” because it cannot be bent. “Sinews” are indeed hard, but still they are capable of being bent; here, he says, there is no bending, because they are untameable. He next mentions “a brazen forehead,” to denote their impudence. There are two ways by which we may be kept in the path of duty; first, if we are submissive and obey good instructions or holy commandments; and secondly, if, after having fallen into any sin, we are moved by sincere shame to repent of what we have done. When these are wanting, it is a sign of desperate wickedness. These are two proofs, therefore, which he has brought forward to shew that the nation was abandoned to everything that was sinful; they were refractory, and they were impudent. And yet, when the Lord cannot cure us in any other way, he treats even our perversity with such forbearance, that he is pleased to give us warning of future events. Thus he assumes, as it were, every possible shape, in order to recall us to himself, and bring us back into the right path.

5. I foretold to thee long ago. He again repeats the same statement, that the people, when they had been delivered from Babylon, might acknowledge the kindness of God, and might not ascribe this deliverance to idols or to fortune. If it be asked “Why does the Prophet mention idols, seeing that the Jews professed the worship of one God?” I reply, They had been corrupted by associating with the Gentiles, and had degenerated into superstitions, to such an extent, that they had entirely forgotten God. Ezekiel complains of this, that, in the vision in which he appeared to be carried to Jerusalem, he beheld the sanctuary of God polluted by various idols. (Ezekiel 8:3.) Not without reason, therefore, does he recall them to God as the only author of these events, that they may acknowledge that he has redeemed them.

Lest, perhaps, thou shouldest say. He means that the Jews will be inexcusable, if they do not acknowledge the kindness of God, when they shall have been emancipated from slavery; for what had been long ago foretold would not have happened by chance. God’s foreknowledge is therefore connected by the Prophet with his power; and he declares that he not only foresaw, but likewise accomplished these events. Here then, as in a mirror, we behold the wicked exercise of our understanding, which always contrives in what way it shall rob God of the praise which is due to him. Whenever he either assists us, or in any way is kind to us, he may be said to stretch out his hand and invite us to himself.

Yet the world, as if it purposely designed to make resistance, ascribes to others what has proceeded from God; as we see that in Popery all God’s benefits are attributed to dead saints, in such a manner as if God were sleeping a deep sleep. It is therefore necessary that the lamp of doctrine should shine, in order to regulate our judgment; for, in considering the works of God, we shall always go astray, if he do not go before and enlighten us by his word. But even now we find in many persons what Isaiah deplores in his nation, that, even after having been warned, they do not cease to make idols for themselves, which they clothe with the spoils taken from God. Peter and John loudly declared (Acts 3:12) that it was not by their own merits or excellence that they performed their miracles; but we see how the Papists load them with miracles against their will, and in spiteof their resistance. Although God does not now foretell the events which shall happen, yet the doctrine of the Law and of the Gospel will tend as powerfully to condemn our ingratitude as if the prophecies had attested those works of which God there declares himself to be the author.

6. Thou hast heard. This makes it still more clear that the Prophet speaks of a future captivity, and of the redemption by which it should be followed; thus intending to make provision for the advantage both of the men of his own time and of posterity, that, if they who then lived received no benefit, at least posterity might take warning and repent. It frequentlyhappens, that the doctrine of the prophets produces little effect on those who see and hear, and sometimes is even treated by them with contempt, while posterity receive it with better dispositions.

See all. When he bids them see, some think that the Prophet exhibits the event in such a manner as if he had said, that God had spoken nothing which had not been made evident to be true. But I give a different interpretation of this word חזה, (chazeh,) see, in this manner: “Seeing that the Lord hath spoken, it is thy duty to examine the words, and to give attention.” Hence we ought to observe, that it is owing to our sluggishness or indolence that we immediately lose those things which proceed from the mouth of God, and that in vain do many persons hold out the pretext of ignorance; because the Lord reveals clearly enough all that is necessary to be known, if they who hear would examine it carefully, and with due attention.

And will ye not declare it? The Lord next demands something more from his people than to understand and consider his word; that is, that they may be a herald and witness of the miracles which they have known by experience. And, indeed, he instructs his people on this condition, that they shall afterwards lead others to the same confession of faith. Even now have I made thee to hear As if he had said, “Observe this day, on which the Lord foretells to thee, by my mouth, those things which thou didst not know; for these things cannot be perceived or foreseen by human conjecture.”

7. Now for the first time have they been created. The Prophet shews that he is not reasoning about things that are known, or that have been learned by actual experience; and his object is, not merely to correct that haughtiness which is natural to all men, (for they claim for themselves what belongeth to God alone,) but likewise that no part of this event may be ascribed to fortune or to any other cause. In various ways do men rob God of the glory that is due to him, and direct all their faculties towards distributing among the creatures that which belongs to Him alone, so as to leave Him nothing but a bare and empty name. That the people might not think that they had been vanquished by the power of the Babylonians, or that it was by human strength or by chance that they were afterwards restored to liberty, on this account he so frequently repeats and reiterates, that this is the work of God.

Thou hadst not heard those things. When he affirms that “they had not heard them,” some explain this to mean that the people rejected God’s warnings, and did not listen to good counsels. But I think that the Prophet’s meaning was different, namely, that what could not be known by human sagacity, and what had been unknown to the Jews, has been revealed in such a manner that they cannot defraud the Holy Spirit of the praise which is due to him; and this is very evident from the context.

8. I knew that by transgressing thou wouldest transgress. By these words the Lord means that it is not without good reason that he so earnestly persuades and entreats the people to acknowledge that it was by him that they were chastised and afterwards delivered from so great distresses. The rebelliousness of that people might have prompted them to complain that it was useless to repeat this so often, and to press it on their attention. The Prophet replies, that men need not wonder at it, because he has to deal with obstinate men; and thus he confirms by different words what he said a little before about “the iron sinew of their neck.” (Ver. 4.) The meaning amounts to this, that the forwardness of that nation was well known to God, and that consequently he left nothing undone which was fitted to retain those who were attached to his service; and that, having received abundant evidence from undoubted proofs, they were so much the more inexcusable.

Therefore have I called thee a rebel from the womb. After having torn off the mask from this nation, which, as we formerly saw, falsely boasted of the name of Israel, he gives them a new name, and calls them “rebels.” By the “womb” I understand to be meant, not their first origin when they began to be reckoned a nation, but the time when they were delivered from the bondage of Egypt; for that deliverance might be regarded as a sort of nativity of the Church. (Exodus 12:51.) But the people, though they had experienced the infinite goodness of God, did not cease to act treacherously towards him, and transgressed more and more, so that he justly calls them “rebels and transgressors.”

9. For my name’s sake. After having reproached the people with that malice which was natural to their fathers from the beginning, and which had passed down to children and grandchildren, he now reminds them that it is owing to his mercy that they survive, but that otherwise they would have deserved a thousand times to perish. This warning served two purposes; first, believers needed to be supported, that during their captivity they might not lose courage; and secondly, when they had received permission to return, it was not of less importance that they should be humbled, that they might acknowledge that they were indebted for their deliverance to nothing else than God’s undeserved goodness.

So as not to cut thee off. Hence we see that the object of the preceding remonstrance was, that the people might know that it is not owing to their merit that the Lord stretches out his hand to bring them out of the grave of Babylon; for they deserved to be utterly ruined. Consequently, that the Lord now spares us also, that he mitigates or remits punishment, and, in a word, that he pays any attention to us, all this is entirely the result of his grace; so that we ought not to ascribe it to any merits or satisfactions of men. And thus, as we have formerly explained at other passages, the distinction made by the Sophists falls to the ground, as to the remission of punishment which they refuse to admit to be undeserved, because satisfaction is made to the justice of God. But here Isaiah declares that remission is made by free grace “for God’s name’s sake;” for he speaks of punishment which he might justly have inflicted on the Jews. He had the justest cause for destroying this nation, if he had not determined to defend his glory

10. Lo, I have tried thee. The Lord shews that he exercises such moderation in chastising his people, that he makes provision for their salvation. Formerly he had said that he had spared or would spare them, because he had regard to his glory. He now declares that he does indeed lay stripes upon them, but of such a nature as to be serviceable to them; for it is for the purpose of “proving and trying” that he chastises them, and we “prove” that which we do not wish to be lost. Since therefore he has this end in view, it follows that he makes provision for our salvation. Besides, it is by way of anticipation that he mentions the “trial,” lest any one should object that God’s forbearance did not, at all appear amidst such severe afflictions. The Prophet therefore comes forward early to meet this objection, and points out that, although God does not permit his people altogether to go free, yet he deals gently with them.

And not like silver. He adds that he does not “try us like silver,” because we should be altogether consumed; for “silver” contains something that is pure, but in us nothing will be found but chaff; and even if God did not make us “silver,” we should be reduced, like chaff or stubble, to ashes and to nothing. Chastisement itself would undoubtedly bring out nothing that is pure. Accordingly, in the very “trial” the Lord considers what we can endure, so as not to proceed beyond measure; and, at the same time, by the secret influence of his Spirit, he makes those punishments to be profitable to us which would otherwise have been destruction.

I have chosen thee in the furnace of affliction. To “choose” means here to “distinguish.” We “choose” that which we desire to preserve and defend, as he formerly said in the same sense,

“to choose the good and refuse the bad.” (Isaiah 7:15.)

By this word, therefore, he shews how wide is the difference between the punishment which is inflicted on good men and that which wicked men endure, and which ends in their destruction. We, on the other hand, though the Lord bums and pierces us, are accepted by him; and he retains his kindness toward us in the midst of afflictions, and even causes us to come out of them more fully tried, and to be to him a sacrifice of good savor. In a word, he means that God, even when he appears to abandon his people to destruction, is still gracious to them.

11. For my own sake. He repeats the same statement which he had formerly made, but adds a question, such as Hebrew writers are wont to employ, when they speak of what is absurd, “Is it possible that my name should be profaned?”

And I will not give my glory to another. This second clause is added for the purpose of exposition; and therefore Isaiah, by multiplying the forms of expression, now adorns that which he had formerly expressed in a few words, and elevates his style. Nor is it a mere explanation of the former statement, but rather an adornment in order to confirm it the more. By these words he means that men do all that lies in their power to “profane the name of God,” and to convey “his glory to another,” but that the Lord, by his wonderful providence, meets this evil, and causes his glory to remain unabated. Although, therefore, by our fault we abandon the glory of God, yet he will preserve it, while he shall be our protector. Hence we derive wonderful consolation, that God connects our salvation with his own glory, as we have already pointed out on other passages.

I will not give. That is, “I will not suffer my glory to be taken from me.” This would have happened, if the God of Israel had been mocked on account of the ruin and destruction of the people; as wicked men, when the people of God were oppressed, were wont to taunt them with blasphemies of this sort, “Where is their God?” (Psalm 79:10.) Moses also assigned a familar reason why the Lord was unwilling to destroy the whole nation. “Lest perhaps,” says he, “their enemies should claim it for themselves, and say, It is our lofty hand, and not the Lord, that hath done all this.” (Deuteronomy 32:27.) And indeed, when the Lord, by exhibiting tokens of his anger, strikes terror into believers, there remains no refuge but this, that he will remember his adoption, so as not to expose his sacred name to the curses of wicked men. Nor did the Prophet, by these words, merely exhort his people to gratitude, that they might acknowledge that it was exclusively through the grace of God that they were preserved; but he held out to believers a ground of supplication, and a shield by which they might resist despair. “Mais pareillement a mis une priere en la bouche, et un bouclier au bras des fideles pour resister a la tentation.” “But at the same time put a prayer into the mouth, and a shield on the arms, of believers, for resisting temptation.”

12. Hearken to me, O Jacob. We have formerly explained the reason why the Lord declares his eternity. It is, that we may know that he is always like himself, and that we may not measure him by our capacity. He bids us “hearken to him;” because we are led into errors and are carried away by false opinions, in consequence of refusing to lend our ears to him.

And Israel, my called. When he says that “Israel has been called by him,” he indirectly contrasts this statement with the reprobation mentioned by him at the beginning of the chapter; for he shewed that the Jews falsely assumed this name, and idly gloried in it, inasmuch as they did not prove themselves to be true Israelites. Here, on the contrary, he affirms that “Israel is his called.” Just as if a father, in rebuking his son, should call him a bastard, and yet should afterwards acknowledge him to be his son, so the Lord shews that the Jews are so greatly degenerated that he might justly reject them, but that, although they do not deserve so high an honor as to belong to his family, still he pays regard to his calling, which no ingratitude or wickedness of men can set aside.

I, even I. In this passage the particle אף (aph,) even, denotes continuance; for he lays down nothing else than that God is always like himself, and does not, like men, undergo change or alter his counsel. (Romans 3:3, 4; 11:29.) On this account he says that he is the first and the last. That is, his nature is eternal, he depends on none, he is the beginning and end of all things, as in Isaiah 41 4; 44:6.” — Rosenmuller. But here it ought also to be observed, that Isaiah does not speak of God’s eternal essence, but applies this doctrine to our use, that we may know that he will be to us the same that he has always been, and next, that we may remember to distinguish him from idols, lest our understandings, led away by extravagant inventions, should fall off from the fear of him.

13. Surely my hand hath founded the earth. Here the Prophet explains more clearly what he meant in the preceding verse. After having spoken of God’s constant and unvarying will toward us, he likewise praises God’s power as manifested by the works which we daily behold. In these works the Lord may be said to present himself to our view; and, coming forth from his sanctuary, he approaches to us by means of them.

And my right hand hath measured, or, hath upheld the heavens. Whether we translate טפחה (tippechah,) “Hath measured,” or, “Hath upheld,” the meaning will be the same; and we need not give ourselves much trouble about the interpretation of the word. By the word “measure” is denoted God’s amazing wisdom in having adjusted on all sides, with such exact proportion, the vast extent of the heavens, so that it is neither nearer to the earth nor farther from it than is advantageous for preserving order, and that in this prodigious expanse there is nothing jarring or unseemly. If we prefer the word “uphold,” this also is an extraordinary commendation of the wisdom and power of God, in “upholding” the huge mass of the heavens in continual motion, so that it neither totters nor leans more to one side than to another.

When I call them, they stand up, or, shall stand up together. This latter clause, in which he says that all things are ready at, his command, is attended by some greater difficulty; for it may refer either to the first creation or to the continual government of the world. If we refer it to the first creation, the future יעמדו (yagnamdu,) they shall stand, will be put for a preterite. “As soon as the Lord commanded them to appear, they instantly obeyed;” as the Psalmist says, “He spake, and they were done.” (Psalm 33:9.) But if we adopt this meaning, the word equally, which he adds, may appear not to agree well with the history of the creation as related by Moses; for heaven and earth were not created and beautified at one moment, but at first everything was shapeless and confused, and afterwards the Lord reduced them to order. (Genesis 1:2-6.) The answer is easy; for the Prophet means nothing more than that the Lord, by the mere expression of his will, created all things, and gave to heaven and earth their form, so that they immediately obeyed his command.

Yet I willingly extend it to the continual government of the world; as if he had said, “Heaven and earth yield to the authority of the Lord and obey his voice, and those bodies which are at the greatest distance from each other move of their own accord with astonishing harmony, as if they were carried about by the same motion of a wheel. Though heaven is separated from the earth by a wide space, yet the voice of the Lord is everywhere heard, he needs no messengers to convey his will, but by the slightest expression he executes everything at the very moment.” Is there any prince who has his servants everywhere rendering to him instant obedience? Certainly not. Thus, the power of God is infinite, is diffused far and wide, and extends to every part of the world, as Scripture declares, (Psalm 47:2,) and as we learn by the instructions of faith.

14. Assemble, all of you, and hear. There can be no doubt that the Prophet addresses the Jews, though here he utters nothing that ought not to be acknowledged by all. But because unbelieving and irreligious men have no ears, on this account he does not invite them to “hear.” We know that the Jews enjoyed this privilege above other nations, that God revealed himself to them. (Psalm 147:19, 20; Romans 3:2.) “God is known in Judea,” says the Psalmist,: his name is great in Israel.” (Psalm 126:1.) So much the less excusable was either their slothfulness or their obstinacy, in paying scarcely any regard to their own prosperity. Whence arose their great levity or proneness to revolt, but from their undervaluing or despising the inestimable treasure of heavenly doctrine? They therefore deserved to be sharply and severely rebuked by the Prophet, who now exclaims against them, indirectly remarking that they wickedly and perversely agree among themselves to cast into the shade the grace of God.

Who among them foretelleth those things? Here God appears to permit the Jews to bring forward publicly any objection which they can make, as those who trust to the goodness of their cause venture to taunt their adversaries: “Produce thy arguments; if thou possessest any acuteness, shew it.” Of his own accord, therefore, he makes an attack upon them, and gives them permission to shew, if they can find any argument to that effect, that such things were foretold by the gods of the Gentiles. We may also extend it to the diviners and augurs, who claimed for themselves the knowledge of future events, and who could not at all foresee such things. With the same view he will repeat what follows in the next verse, “It is I, it is I who have spoken.” The object of the whole is to shew that the Jews waver, and even fall away, in consequence of not estimating sufficiently how extraordinary a blessing it is to learn from the sacred mouth of God all that is necessary for their salvation.

Jehovah hath loved him, and he shall execute his pleasure on Babylon. He points out a single instance, that God had now deigned to foretell to them the end of their captivity in Babylon. Cyrus is not named by him as the dispenser of this favor, but, as if he were speaking of a man who was known and ascertained, he says, without mentioning the name, that God has chosen him to take Babylon by force. The word loved is not employed in an absolute sense, but πρὸς τὶ; with reference to a particular object; and therefore it is limited to the successful result of the expedition. In like manner Saul, with reference to a particular object, was dear to God, so that he reigned for a time, and was even endued with the gift of prophecy. (1 Samuel 10:10.) The case is different with believers, whom God has embraced with an unchangeable love, and whom he never permits to fall away from him. He intimates that Cyrus will take Babylon by force, in consequence of having undertaken this work by God’s appointment and direction, not indeed intentionally on his part, but in such a manner as God makes even the ignorant and blind to go where he pleases, or compels them against their will to yield obedience; for the Prophet does not applaud Cyrus for voluntary obedience, but rather magnifies the providence of God, by which he leads all men to execute his counsel.

And his arm. “‘And his arm shall be seen (or shall be visible) in the land of the Babylonians.’ Here he speaks of Cyrus.” — Jarchi. “Others, without supplying ב, (beth,) suppose that this phrase contains an aposiopesis, and read the words thus: ‘And his arm the Babylonians,’ that is, ‘And his arm (shall strike or shall make war upon) the Babylonians.’ Koeher, thinking that in the words וזרועו כשדים (uzerogno kassedim) there is no ellipsis, explains them to mean, ‘And the Babylonians his arm,’ that is, they shall be his supporters. ‘For,’ adds he, ‘their aid was of no small consequence, if what Xenophon (Cyroped. 4:24; 5:11) has recorded about Gobryas and Gadates, who were Babylonians, be true. Thus, allies, friends, and any one that assists another, are accounted to be his arm.’” — Rosenmuller. Some read the word “arm” in the nominative, and others in the accusative case; but it makes little difference as to the meaning. Arm may here be taken for “work,” and in a metaphorical sense; and thus the passage will read more smoothly. “He will execute his counsel on Babylon, his work on the Babylonians;” for we know that it is a distinguishing peculiarity in the style of the prophets to join together “the work of the Lord” and his “counsel.” Indirectly he reproaches the Jews with their ingratitude in refusing to believe the promises of God, though he points out the event, as it were, with the finger, and speaks in a very different manner from that in which either diviners or false gods are accustomed to speak. In a word, he wishes to convince the Jews that, the taking of Babylon by storm shall be “the work of the Lord,” under whose direction Cyrus shall execute it, in order that the Church may at length be delivered.

15. Therefore he shall prosper in his way. He again reminds the Jews of the predictions, and claims for God this honor, that, by foretelling the event in due time, he has removed all doubt; and next he adds, that all that had been foretold shall be accomplished. Accordingly, in the repetition of the pronoun, It is I, it is I who have spoken, there is a double emphasis; first, tlmt none but the God of Israel hath spoken about future and hidden events, and secondly, that, because he is faithful and never deceives, all the events which he has foretold shall undoubtedly take place. Accordingly, in the last clause of the verse I consider the copulative ו (vau) to mean therefore. Here Isaiah has two objects in view; first, that the captive Jews may expect deliverance, and secondly, that, after having been delivered, they may acknowledge God to be the author of so valuable a blessing, and may not imagine that it took place either by the assistance of men or by chance.

Surely I have called him, I have conducted him. He declares that everything shall go prosperously with Cyrus, because Jehovah “hath called him;” not that he deserved so high a favor, or obtained it by his own industry or power, but because the Lord was pleased to employ the agency of Cyrus in delivering his people. As to his calling him beloved in the preceding verse, and now saying that he has been “called and conducted,” I explained a little before that this cannot refer to the love of God, by which he adopts us to be his children and calls us to himself; for in this sense Cyrus was not “beloved” or “called.” Though he was endowed with great virtues, yet he was stained by very great vices, ambition and the lust of power, avarice, cruelty, and other vices; and his lamentable end shewed what kind of person he was. The Prophet therefore means that God was favorable to Cyrus, so as to bestow upon him an external blessing, but not so as to adopt him, and to impart to him that grace which he bestows on the elect. We must consider the reason why he calls him by these names. It is because he makes use of the agency of Cyrus for delivering the Church, as we have already explained.

16. Draw near to me, hear this. He again addresses the Jews, and, by bidding them draw near, goes out, as it were, to meet them, and to receive them kindly. Yet at the same time he indirectly glances at their revolt, shewing that they would not be capable of receiving sound doctrine, if they did not withdraw from error. It was no small crime that they were so far removed from God, to whom they ought to have been united in a friendly manner. They were at a great distance from him, not as to space, but as to the agreement of the heart. The “drawing near,” therefore, means that we should lay aside our natural dispositions and be ready to hear him. And this must proceed from his grace; for we can never be prepared to do this, if he do not lead us to himself.

Not from the beginning have I spoken in secret. Commentators explain this passage in various ways. Many apply it to Christ, though the Prophet meant no such thing; but we ought to guard against violent and forced interpretations. Others explain it as relating to the Prophet himself, but that is not more suitable; for this discourse would not be applicable to a man. I think, therefore, that Isaiah introduces God as speaking, in order to reproach the people with ingratitude, because “from the beginning,” that is, from the time that he began to reveal himself to their fathers, he did not speak obscurely or secretly. Hence it follows, that all the ignorance that was in them ought to be ascribed to their depravity, because of their own accord they forsook the light.

From the time that it was done, I was there. When he says that he was present at the time that the event occurred, the meaning is, that what he had uttered with his mouth was carried into execution by his strength and by his power. Justly, therefore, does he affirm that he gave tokens of his presence, when, by accomplishing all things, he not only proved the truth of the predictions by the event itself, but shewed that those things which are supposed to be accidental are governed by his authority. In a word, he mentions the ancient promises of God and the fulfillment of them, in order to shew that God will always be like himself. Those who say that Isaiah will be present in spirit, when the Lord shall bring back his people, torture the Prophet’s words, and produce nothing that agrees with his meaning.

And now Jehovah hath sent me. Isaiah now begins to speak of himself, and applies this statement to the preceding doctrine, and testifies that that God, who hath spoken from the beginning, now speaketh by him, and consequently that we ought to believe those things which God now speaketh by him, in the same manner as if he were visibly present. Hence we ought to draw a useful doctrine, namely, that all the miracles which the Lord has performed ought to be brought to our remembrance, that we may confirm his truth in our hearts. It is no slight argument, that the Lord had from the beginning a distinct people, whom he taught, to whom he made sure promises, and to whom he performed those promises, and whom he never deceived, even in the smallest matter; for all things were performed and fulfilled in due time. Whenever, therefore, any doubt arises, we ought to betake ourselves to these examples, “God hath always assisted his people; not now, for the first time, hath he spoken to them, and he did not deceive his people by words which were dark or ambiguous, but spoke plainly and clearly.” Thus the Prophet declares that he brings forward nothing of his own, but that he was sent by God, who has proved himself to be faithful.

And his Spirit. He mentions “the Spirit,” not as if he meant something different from God, because he is of the same essence with him; for in one essence of God we acknowledge Three Persons; but he names “The Spirit,” because He is the only teacher and director of all the prophets. Paul says, that “no man can say that Jesus is Christ, but by the Spirit,” and a little after he says that “the gifts of God are various, but that it is one and the same Spirit who worketh all things in all.” (1 Corinthians 12:3, 6.) This passage is also a clear proof of the divinity of the Spirit, since the prophets are sent by him; for it belongs to God alone to send them, as it is by the authority of the prince alone that ambassadors are sent; and since the Spirit does this, — since he directs them, and gives to them power and efficacy, unquestionably he is God.

From this passage we learn also, that they who have not this direction of the Spirit, though they boast of having been sent by God, ought to be rejected; such as those Popish bands of wolves which glory in the name of pastors and teachers, and impudently boast of their mission, though they are altogether opposed to the Spirit of God, and to his doctrine. In vain do they boast of having been sent or authorized by God, when they are not adorned with the gifts of the Spirit, which are necessary for the execution of such an office. To pretend to having the inspiration of the Spirit, while they are entirely destitute of faith, and have not even the slightest spark of doctrine, is excessively disgusting. Let us suppose an assembly of mitred bishops, the greater part of whom are known to be ignorant, and among three hundred of whom there shall scarcely be found ten who have a moderate share of the rudiments of piety; what could be more foolish than for such an assembly to boast of being governed by “the Spirit?“

17. Thus saith Jehovah. I connect this verse with the four following verses, because they relate to the same subject, and because in them the Lord promises deliverance to his people, but in such a manner as first to shew that it was through their own fault that they were reduced to slavery; that is, that the people might not murmur and object that it would have been better to be kept in their native country, if the Lord wished to assist them, than to be carried away and brought back; for physicians who cure a disease which they might have prevented, are held to be less entitled to thanks. The Prophet therefore meets this, and says that this befell the people through their own fault, and that they might have escaped this destruction, if they had attended to the commandments of the Lord. He shews, therefore, that this was a just reward of the wickedness of the people; for it was not the Lord who had formerly prevented the people from enjoying prosperity, but they had rejected his grace. And yet he declares that the Lord will go beyond this wickedness by his goodness, because he will not suffer his people to perish, though he afflict them for a time.

Teaching thee profitably. He means that God’s “teaching” is such that it might keep the people safe and sound, if they would only rest upon it. Now, the Lord “teaches,” not for his own sake, but in order to promote our salvation; for what profit could we yield to him? It is therefore by “teaching” that he makes provision for the advantage of each of us, that, having been instructed by it, we may enjoy prosperity. But since, through our ingratitude, we reject the benefit that is freely offered to us, what remains but that we shall miserably perish? Justly, therefore, does Isaiah reproach the Jews that, if they had not defrauded themselves of the benefit of teaching, nothing that was profitable for their salvation would have been hidden from them. And if these things were said of the Law, that the Lord, by means of it, “taught his people profitably,” what shall we say of the Gospel, in which everything that is profitable for us is very fully explained? “When God the Redeemer says here that he ‘teacheth his people, להועיל (lehognil) to profit,’ and that he provides for their true interests, there can be no doubt that he makes this declaration concerning himself, κατ᾿ ἀντίθεσιν by way of contrast with Idols, false gods, the worship of which not only did no good, but even did harm, and brought great hurt and damage to their worshippers. (Compare Isaiah 44:10, and 45:19.) Hence also God says by, Jeremiah 2:11, ‘Is there any nation that changeth its gods, though they are not gods? But my people have changed their glory בלא יועיל (belo yognil) for that from which they derive no advantage;’ or rather, from which they suffer the greatest loss and damage.” — Vitringa.

Hence, also, it is manifest, how shocking is the blasphemy of the Papists who say that the reading of the Holy Scripture is dangerous and hurtful, in order to terrify unlearned persons “Afin de destourner les idiots (qu’ils appellent) de lira dedans.” “In order to dissuade idiots (as they call them) from reading it.” from reading it. Shall they then accuse God of falsehood, who declares, by the mouth of the Prophet, that it is “profitable?” Do they wish us to believe them rather than God? Though they impudently vomit out their blasphemies, we certainly ought not to be dissuaded from the study of it; for we shall learn by actual experience with what truthfulness Isaiah spoke, if we treat the Holy Scriptures with piety and reverence.

Leading thee. These words shew more clearly the profitableness which was mentioned a little before. He means that the way of salvation is pointed out to us, if we hearken to God when he speaks; for he is ready to become our guide during the whole course of our life, if we will only obey him. In this manner Moses testifies that he “set before the people life and death.” (Deuteronomy 30:19.) Again, it is said, (Isaiah 30:21,) “This is the way, walk ye in it;” for the rule of a holy life is contained in the Law, which cannot deceive. “I command thee,” says Moses, “that thou love the Lord thy God, and walk in his ways, and keep his commandments and statutes and judgments, that thou mayest live and be multiplied, and that the Lord may bless thee in the land which thou goest to possess.” (Deuteronomy 30:16.) In a word, they who submissively yield obedience are not destitute either of counsel or of the light of understanding.

18. O if thou hadst hearkened to my commandments! As the people might complain of being carried into captivity, the Prophet, intending to meet those murmurs, points out the cause, which was, that they did not submit to the doctrine of salvation, and did not allow themselves to derive any advantage from it. He undoubtedly alludes to the song of Moses, in which very nearly the same form of expression occurs, “O that they were wise, and that they understood!” (Deuteronomy 32:29.) לוא (lu) denotes a wish, O if! or, Would that!

Not only does the Lord expostulate with the Jews for having disregarded the advantage, or “profitableness,” (verse 17,) which was offered to them, but like a father, he deplores the wretchedness of his children; for he takes no pleasure in our distresses, and is not severe, unless when we constrain him by our wickedness. This is therefore a figurative appropriation of human affections, by which God compassionates the ruin of those who chose rather to perish of their own accord than to be saved; for he was ready to bestow blessings of every kind, if we did not drive him away by our obstinacy. Yet it would be foolish to attempt to penetrate into his secret counsel, and to inquire why he did not add the efficacy of the Spirit to the external word; for nothing is said here about his power, but there is only a reproof of the hard-heartedness of men, that they may be rendered inexcusable. Certainly, whenever God invites us to himself, there is clearly laid before us, in his word, complete happiness, which we wickedly reject.

Then would thy peace have been as a river. The word peace, as we have formerly explained, See Commentary on Isaiah, vol. 1, p 312; vol. 2, pp. 214, 227. denotes all prosperous events. It is as if he had said, “The richest plenty of spiritual blessings would have flowed to thee abundantly, and thou wouldst have had no occasion to dread any change; because the blessing of God upon believers is never dried up.

And thy righteousness as the waves of the sea. We might explain righteousness, which he connects with peace, to mean what is expressed by the familiar phrase (ton bon droict) “thy right.” But I choose rather to understand by the word “Righteousness” a well regulated commonwealth, in which everything is administered in a regular and orderly manner; as if he had said, “Thou wouldest have had everything well conducted at home, and wouldest have had plenty and abundance of all things.” And properly does he connect this condition with “peace;” for when government is overtumed, everything goes wrong and is out of order, and it is utterly impossible that we shall enjoy “peace,” if there be not “righteousness,” that is, a just and equitable administration of affairs. If, therefore, we are desirous of “peace,” let us likewise wish to have that blessed condition on which the Lord bestows his blessing. Here some commentators speculate about spiritual “righteousness,” and the forgiveness of sins; but they wander far from the Prophet’s meaning, which is plain and obvious.

19. Thy seed would have been as the sand. This also relates to a happy life, when progeny is multiplied, by whose aid the labors of the old are alleviated, and which “resists the adversaries in the gate.” The Psalmist compares such children to “arrows shot by a strong hand,” and pronounces him to be “blessed who hath his quiver full of them;” that is, who has a large number of such children. (Psalm 127:4, 5.)

When he mentions sand, he appears to allude to the promise which was made to Abraham,

“I will multiply thy seed as the stars of heaven, and as the sand which is on the sea-shore.” (Genesis 22:17.)

And he repeats the same sentiment in various words; according to the usage of the Hebrew writings, substituting children for “seed,” and small stones for “sand.” In a word, he shews that the people prevented God from causing them to enjoy the fruit of that promise.

His name would not have been cut off. Coming down to the interruption of this favor, he next reproaches them in more direct terms with having sought for dispersion, after having been miraculously collected by the hand of God; for by the word name he means the lawful condition of the people, which would always have flourished, if the blessing had not been tumed aside front its course. What he says about the people having been “cut off,” must be understood to refer to the land of Canaan, from which the people of God had been cast out, and thus appeared to have been thrust out of their Father’s house; for the Temple, of which they were deprived, was a symbol of God’s presence, and the land itself was a pledge or earnest of a blessed inheritance. Being driven into captivity, therefore, the people appeared to have been cut off and banished from the presence of God, and had no token of the divine assistance, if the Lord had not soothed their affliction by those promises. Now, we ought carefully to observe this distress, that, when they had been banished into a distant country, they had no temple, or sacrifices, or religious assemblies; for they who in the present day have no form of a Church, “Nulle forme d’Eglise.” no use of sacraments, and no administration of the word, ought to look upon themselves as being in some measure cast out from the presence of God, and should learn to desire, and continually to ask by earnest prayer, the restoration of the Church.

20. Go out of Babylon. This is the second clause of this remonstrance, in which the Lord solemnly declares that he will be the Redeemer of his people, though they have been unworthy and ungrateful. After having declared that he performed the office of a good teacher, but that the people refused to hearken to him, so that by their own fault they drew down on themselves the punishment of captivity, he now declares his unwearied forbearance, by adding that he will still assist them, in order to bring them out of slavery. He therefore commands them to go out of the land of Babylon, in which they were captives. Hence we see that God, in his unspeakable goodness, though he has just cause to remonstrate with us, yet relieves our afflictions, and assists those who had been unworthy, and even who had insolently rejected his grace.

With the voice ofrejoicing. This relates to the confirmation of the deliverance, for he intended to give assurance to a promise which was altogether incredible. In order, therefore, to remove all doubt, he employed lofty language in extolling this blessing.

Tell it. He describes the strength of that confidence by which he wished to encourage the Jews; for we are wont to utter loudly and boldly those things of which we are certain, and, if we have any doubt, we scarcely venture to speak, and are dumb. Isaiah speaks of a future event as if it had actually arrived, that the people might cherish in their hearts greater and stronger confidence He makes use of the imperative mood, which is much more forcible, and produces a more powerful impression on our minds, than if he had expressed his meaning in plain terms.

21. Therefore they thirsted not. Because the Jews did not see the way opened up for their return, and because great and dangerous wildernesses intervened, the Prophet asserts the power of God, and brings forward examples of it, that they may not be terrified by any difficulty. He therefore bids them consider whether or not God had sufficient power to rescue their fathers from the slavery of Egypt, and to lead them through desolate wildernesses, in which he supplied them with food and water and everything that was necessary for them. (Exodus 16 and 17; Numbers 20.) Here the Jews, according to their custom, contrive absurd fables, and invent miracles which were never performed; and they do this, not through ignorance, but through presumption, by which anything that is plausible, though there be no ground whatever for it, easily gains their support.

The design of the Prophet was to recall to their remembrance the former departure from Egypt, and the miracles which the Lord performed at that time, which we have already remarked to be customary with the Prophets, when they wish to extol in lofty terms the works of God. Thus David, when he was celebrating the victories which he had obtained, says that

“the mountains trembled and flowed down, that the air was cleft asunder, and that the Lord was seen from heaven,” (Psalm 18:7,)

though nothing of this kind ever happened to him; but he imitates the description of the deliverance from Egypt, in order to shew that God, who was the author of it, had also been his supporter and leader in conquering his enemies, and that the power of God ought not to be less acknowledged in his victory than in those signs and wonders.

In like manner the Prophet wishes that the people should now contemplate those miracles, in order to correct their unbelief, and that they may not be tempted by any distrust. The holy servants of God were always accustomed to cast their eyes on that deliverance, in order that, by the remembrance of so great a benefit, they might strengthen the hearts of all in hope and confidence; as we have formerly said that it was the duty of believers in every age to expect the fruit of this redemption, that the Lord, by uninterrupted progress, might be the guardian of a redeemed people. Thus Isaiah means that the Lord will easily surmount every obstacle, will open up a way which is shut, and will supply them abundantly with water, so that they shall not die of thirst, in the same manner as he formerly brought water out of rock by an extraordinary miracle, when the people thought that their condition was hopeless; and consequently, that there is no reason why they should despair of their return, if they wish to contemplate, and cordially to believe, that power of God which they have already experienced.

22. There is no peace, saith Jehovah to the wicked. These words, “saith the Lord,” are included by some commentators in a parenthesis; but we view them as having this connection with what goes before, that the Lord denies to wicked men that “peace” of which they are unworthy. Our author means that, instead of reading the words thus, “There is no peace to the wicked, saith Jehovah,” he prefers to read them, “Jehovah saith to the wicked, There is no peace.” — Ed. And this is expressly added, that hypocrites might not, according to their custom, cherish false confidence in these promises; for he declares that the promises do not belong to them, in order to shut them out altogether from the hope of salvation. But Isaiah appears also to have had his eye on something else; for, since the greater part of the people, under the influence of impiety, rejected this blessing, many weak and feeble persons might hesitate and might be terrified by the opinion of the multitude; “These words relate to those Jews who, being obstinately devoted to idolatry, and having settled down in Babylon, chose to remain there rather than to return to their native country and the religious worship of Jehovah. He declares, therefore, that such persons shall not have the happiness that is promised to those who shall return to their native habitations.” — Rosenmuller. as in our own day we see feeble consciences disturbed, when they see the greater part of men despise the doctrine of salvation. Beholding many persons placed in danger, he tums away their minds from such a temptation, that they may not be troubled by the multitude of wicked and unbelieving men, who reject the grace of God and this prosperous condition, but that, without paying any regard to those men, they may embrace and enjoy this benefit.

A TRANSLATION OF

CALVIN’S VERSION OF

THE PROPHECIES OF ISAIAH.

CHAPTERS 33—48

CHAPTER 33

1 Wo to thee that spoilest, And was not spoiled; Who dealest wickedly, And they dealt not wickedly with thee! When thou shalt have ceased to spoil, Thou shalt be spoiled; When thou shalt have ceased to deal wickedly, They shall deal wickedly with thee.

2 O Jehovah, have pity upon us; We have hoped in thee; Be thou, who hast been their arm in the morning, Our salvation also in the time of trouble.

3 At the voice of the tumult the people fled; At thy exaltation the nations were dispersed.

4 And your prey shall be gathered by your gathering of cater-pillars, Advancing thither, according to the running of locusts.

5 Jehovah is exalted, who dwelleth on high; He hath filled Zion with judgment And righteousness.

6 And the stability of thy times shall be Strength, salvation, wisdom, And knowledge; The fear of Jehovah is his treasure.

7 Behold, their messengers shall cry without; The ambassadors of peace shall weep bitterly.

8 The roads are deserted, The traveler hath ceased; He hath violated the treaty, He hath despised the cities, He hath paid no regard to any man.

9 The earth hath mourned And languished; Lebanon is ashamed And hewn down; Sharon hath been made like a wilderness; Bashan And Carmel have been shaken.

10 Now will I arise, saith Jehovah; Now will I be exalted; Now will I lift up myself.

11 Ye shall conceive chaff; Ye shall bring forth stubble; The fire of your breath shall devour you.

12 And the peoples shall be the burnings of lime; Or, Burnt lime. As thorns cut up shall they be burnt in the fire.

13 Hear, ye that are far off, what I have done; Ye that are near, acknowledge my power.

14 The sinners in Zion are afraid; Terror hath seized the hypocrites. Or, The wicked. Which of us Or, Who instead of us? shall dwell with devouring fire? Which of us shall dwell with everlasting burnings?

15 He who walketh in righteousnesses And speaketh what is right; Who despiseth the gain from violence And calumny; Who shaketh his hands from accepting a bribe; Who stoppeth his ear, that he may not hear blood; Who shutteth his eyes, that he may not see evil.

16 He shall dwell in high places; Fortifications of rocks shall be his refuge; Bread shall be given to him, And his waters (shall be) sure.

17 Thine eyes shall see the king in his beauty; They shall behold the land (that is) very far off.

18 Thine heart shall meditate terror. Where is the scribe? where is the weigher? Where is he who singleth out the principal houses?

19 The fierce people thou shalt not see, The people of a confused lip, so that thou canst not understand; Of a stammering tongue, so that thou canst not comprehend.

20 Look at Zion, the city of our solemnities; Or, Of our assemblies. Thine eyes shall see Jerusalem a peaceful habitation, A tent which shall not be carried away, The stakes of which shall never be removed, And of which none of the ropes shall be broken:

21 Thus, Or, For if. shall the mighty Jehovah there be to us, A place of streams, of broad rivers, Through which there shall not pass a ship with oars, And through which a splendid ship shall not pass.

22 For Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King; He himself will save us.

23 Thy cords were loosed, So that they did not fasten their mast, Nor spread the sail; Then was the prey of much spoil divided; The lame also seized the prey.

24 And the inhabitant shall not say, I am sick; The people that dwell in it have been freed from iniquity.

CHAPTER 34

1 Draw near, ye nations, to hear; And ye peoples, hearken. Let the earth hear, And its fullness; The world, And all its productions.

2 For the indignation of Jehovah is on all nations, And his fury on all their army; He hath destroyed them; He hath delivered them to slaughter.

3 Their slain shall be east out; And from their carcasses shall come up their stench; And the mountains shall melt on account of their blood.

4 And all the armies of heaven shall fade away, And shall be rolled up as a scroll. The heavens And all t

CHAPTER 48

Is 48:1-22. The Things That Befall Babylon Jehovah Predicted Long before, lest Israel Should Attribute Them, in Its "Obstinate" Perversity, to Strange Gods (Is 48:1-5).

1. the waters of Judah--spring from the fountain of Judah (Nu 24:7; De 33:28; Psa 68:26; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring.

swear by ... Lord--(Is 19:18; 45:23; 65:16).

mention--in prayers and praises.

not in truth--(Jr 5:2; Joh 4:24).

2. For--Ye deserve these reproofs; "for" ye call yourselves citizens of "the holy city" (Is 52:1), but not in truth (Is 48:1; Ne 11:1; Da 9:24); so the inscription on their coins of the time of the Maccabees. "Jerusalem the Holy."

3. former--things which have happened in time past to Israel (Is 42:9; 44:7, 8; 45:21; 46:10).

suddenly--They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.

4. obstinate--Hebrew, "hard" (De 9:27; Eze 3:7, Margin).

iron sinew--inflexible (Ac 7:51).

brow brass--shameless as a harlot (see Jr 6:28; 3:3; Eze 3:7, Margin).

5. (See on Is 48:1; Is 48:3).

6. Thou, &c.--So "ye are my witnesses" (Is 43:10). Thou canst testify the prediction was uttered long before the fulfilment: "see all this," namely, that the event answers to the prophecy.

declare--make the fact known as a proof that Jehovah alone is God (Is 44:8).

new things--namely, the deliverance from Babylon by Cyrus, new in contradistinction from former predictions that had been fulfilled (Is 42:9; 43:19). Antitypically, the prophecy has in view the "new things" of the gospel treasury (So 7:13; Mt 13:52; 2Co 5:17; Re 21:5). From this point forward, the prophecies as to Messiah's first and second advents and the restoration of Israel, have a new circumstantial distinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation.

hidden--which could not have been guessed by political sagacity (Da 2:22, 29; 1Co 2:9, 10).

7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning."

even before the day when--rather [Maurer], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.

8. heardest not--repeated, as also "knewest not," from Is 48:7.

from that time--Omit "that." "Yea, from the first thine ear did not open itself," namely, to obey them [Rosenmuller]. "To open the ear" denotes obedient attention (Is 50:5); or, "was not opened" to receive them; that is, they were not declared by Me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not have been kept in check [Maurer]. In the former view, the sense of the words following is, "For I knew that, if I had not foretold the destruction of Babylon so plainly that there could be no perverting of it, thou wouldst have perversely ascribed it to idols, or something else than to Me" (Is 48:5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Ex 32:4). After the return, and ever since, they have utterly forsaken idols.

wast called--as thine appropriate appellation (Is 9:6).

from the womb--from the beginning of Israel's national existence (Is 44:2).

9. refrain--literally, "muzzle"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (Psa 78:38).

for thee--that is, mine anger towards thee.

10. (See on Is 1:25).

with silver--rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [Gesenius]. Thy repentance is not complete: thou art not yet as refined silver. Rosenmuller explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Is 1:25; 42:25; Eze 22:18-20, 22).

chosen--or else [Lowth], tried ... proved: according to Gesenius, literally, "to rub with the touchstone," or to cut in pieces so as to examine (Zec 13:9; Mal 3:3; 1Pe 1:7).

11. how should my name--Maurer, instead of "My name" from Is 48:9, supplies "My glory" from the next clause; and translates, "How (shamefully) My glory has been profaned!" In English Version the sense is, "I will refrain (Is 48:9, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Eze 20:9)?

not give my glory unto another--If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.

12-15. The Almighty, who has founded heaven and earth, can, and will, restore His people.

the first ... last--(Is 41:4; 44:6).

16. not ... in secret--(Is 45:19). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly.

from the time, &c.--From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.

sent me--The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Is 61:1; Joh 10:36). Plainly, Is 49:1, which is the continuation of the forty-eighth chapter, from Is 48:16, where the change of speaker from God (Is 48:1, 12-15) begins, is the language of Messiah. Lu 4:1, 14, 18, shows that the Spirit combined with the Father in sending the Son: therefore "His Spirit" is nominative to "sent," not accusative, following it.

17. teacheth ... to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (He 12:10).

18. peace--(Psa 119:165). Compare the desire expressed by the same Messiah (Mt 23:37; Lu 19:42).

river--(Is 33:21; 41:18), a river flowing from God's throne is the symbol of free, abundant, and ever flowing blessings from Him (Eze 47:1; Zec 14:8; Re 22:1).

righteousness--religious prosperity; the parent of "peace" or national prosperity; therefore "peace" corresponds to "righteousness" in the parallelism (Is 32:17).

19. sand--retaining the metaphor of "the sea" (Is 48:18).

like the gravel thereof--rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [Maurer]. Jerome, Chaldee, and Syriac support English Version.

his name ... cut off--transition from the second person, "thy," to the third "his." Israel's name was cut off "as a nation" during the Babylonish captivity; also it is so now, to which the prophecy especially looks (Ro 11:20).

20. Go ... forth ... end of the earth--Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; Re 18:4 shows that the mystical Babylon is ultimately meant.

redeemed ... Jacob--(Is 43:1; 44:22, 23).

21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the deliverance from Egypt (Ex 17:6; Nu 20:11; Psa 78:15; 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.

22. Repeated (Is 57:21). All the blessings just mentioned (Is 48:21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zec 12:10-14; 13:1, 9; 14:3, 14, 20, 21). The sentiment holds good also as to all wicked men (Job 15:20-25, 31-34).

Are come forth out of the waters of Judah "Ye that flow from the fountain of Judah" - ממי mimmey, "from the waters." Perhaps ממעי mimmeey, "from the bowels," So many others have conjectured, or מני יהודה meni yehudah, or מיהודה meyhudah, "from Judah." - Secker. But see Michaelis in Praelect, not. 22. And we have עין יעקב eyn yaakob, "the fountain of Jacob," Deu 33:28, and ממקור ישראל mimmekor yishrael, "from the fountain of Israel," Psa 68:27. Twenty-seven MSS. of Kennicott's, six of De Rossi's and two of my own, with six editions, have מימי meymey, "from the days;" which makes no good sense.

Thou hast heard, see all this "Thou didst hear it beforehand; behold, the whole is accomplished" - For חזה chazeh, see, a MS. has הזה hazzeh, this; thou hast heard the whole of this: the Syriac has וחזית vechazith, "thou hast heard, and thou hast seen, the whole." Perhaps it should be הנה hinneh, behold. In order to express the full sense, I have rendered it somewhat paraphrastically.

And for my praise "And for the sake of my praise" - I read ולמען תהלתי ulemaan tehillathi. The word למען lemaan, though not absolutely necessary here, for it may be understood as supplied from the preceding member, yet seems to have been removed from hence to Isa 48:11; where it is redundant, and where it is not repeated in the Septuagint, Syriac, and a MS. I have therefore omitted it in the latter place, and added it here.

I have chosen thee "I have tried thee" - For בחרתיך becharticha, "I have chosen thee," a MS. has בחנתיך bechanticha, "I have tried thee." And so perhaps read the Syriac and Chaldee interpreters; they retain the same word בחרתך bechartach; but in those languages it signifies, I have tried thee. ככסף kecheseph, quasi argentum, "as silver." Vulgate.

I cannot think בכסף becheseph, With silver, is the true reading. ככסף kecheseph, Like silver, as the Vulgate evidently read it, I suppose to have been the original reading, though no MS. yet found supports this word; the similarity of the two letters, ב beth and כ caph, might have easily led to the mistake in the first instance; and it has been but too faithfully copied ever since. כור cur, which we translate furnace, should be rendered crucible, the vessel in which the silver is melted. The meaning of the verse seems to be this: I have purified you, but not as silver is purified; for when it is purified, no dross of any kind is left behind. Had I done this with you, I should have consumed you altogether; but I have put you in the crucible of affliction, in captivity, that you may acknowledge your sins, and turn unto me.

For how should my name be polluted "For how would my name be blasphemed" - The word שמי shemi, my name, is dropped out of the text; it is supplied by a MS. which has שמי shemi; and by the Septuagint, ὁτι το εμον ονομα βεβηλουται. The Syriac and Vulgate get over the difficulty, by making the verb in the first person; that I may not be blasphemed.

O Jacob "O Jacob, my servant" - After יעקב yaakob, a MS. of Kennicott's, two of De Rossi's, and the two old editions of 1486 and 1488, add the word עבדי abdi, "my servant," which is lost out of the present text; and there is a rasure in its place in another ancient MS. The Jerusalem Talmud has the same word.

I also am the last "I am the last" - For אף אני aph ani, "even I," two ancient MSS. and the ancient Versions, read ואני veani, "and I;" more properly.

Which among them hath declared these things "Who among you hath predicted these things" - For בהם bahem, "among them," twenty-one MSS., nine ancient, and two editions, one of them that of the year 1488, fourteen of De Rossi's, and one ancient of my own, have בכם bachem, "among you;" and so the Syriac.

The Lord hath loved him: he will do his pleasure on Babylon "He, whom Jehovah hath loved, will execute his will on Babylon" - That is, Cyrus; so Symmachus has well rendered it: Ὁν ὁ Κυριος ηγαπησε ποιησει το θελημα αυτου, "He whom the Lord hath loved will perform his will."

On the Chaldeans - The preposition is lost; it is supplied in the edition of 1486, which has בכשדים bechasdim, and so the Chaldee and Vulgate.

Come ye near unto me - After the word קרבו kirbu, "draw near," a MS. adds גוים goyim, "O ye nations;" which, as this and the two preceding verses are plainly addressed to the idolatrous nations, reproaching their gods as unable to predict future events, is probably genuine.

Hear ye this "And hear ye this" - A MS. adds the conjunction, ושמעו vashimu; and so the Septuagint, Syriac, and Vulgate.

I have not spoken in secret - The Alexandrine copy of the Septuagint adds here, ουδε εν τοπῳ γης σκοτεινω, "nor in a dark place of the earth," as in Isa 45:19. That it stands rightly, or at least stood very early, in this place of the Version of the Septuagint, is highly probable, because it is acknowledged by the Arabic Version, and by the Coptic MS. St. Germain de Prez, Paris, translated likewise from the Septuagint. But whether it should be inserted, as of right belonging to the Hebrew text, may be doubted; for a transcriber of the Greek Version might easily add it by memory from the parallel place; and it is not necessary to the sense.

From the time that it was "Before the time when it began to exist" - An ancient MS. has היותם heyotham, "they began to exist;" and so another had it at first. From the time that the expedition of Cyrus was planned, there was God managing the whole by the economy of his providence.

There am I "I had decreed it" - I take שם sham for a verb, not an adverb.

And now the Lord God, and his Spirit, hath sent me "And now the Lord Jehovah hath sent me, and his Spirit" - Τις εστιν ὁ εν τῳ Ησαιῳ λεγων, Και νυν Κυριος απεστειλε με και το Πνευμα αυτου; εν ᾡ, αμφιβολου οντος του ῥητου, ποτερον ὁ Πατηρ και το Ἁγιον Πνευμα απεστειλαν του Ιησουν, η ὁ Πατηρ απεστειλε τον τε Χριστον και το Ἁγιον Πνευμα το δευτερον εστιν αληθες. "Who is it that saith in Isaiah, And now the Lord hath sent me and his Spirit? in which, as the expression is ambiguous, is it the Father and the Holy Spirit who have sent Jesus; or the Father, who hath sent both Christ and the Holy Spirit. The latter is the true interpretation." - Origen cont. Cels. lib. 1.

I have kept to the order of the words of the original, on purpose that the ambiguity, which Origen remarks in the Version of the Septuagint, and which is the same in the Hebrew might still remain; and the sense whlch he gives to it, be offered to the reader's judgment, which is wholly excluded in our translation.

As a river "Like the river" - That is, the Euphrates.

Like the gravel thereof "Like that of the bowels thereof" - בצאצאי מעי הים והם הדגים betseetsaey meey haiyam vehem haddagim; "As the issue of the bowels of the sea; that is, fishes." - Salom. ben Melec. And so likewise Aben Ezra, Jarchi Kimchi, etc.

His name "Thy name" - For שמו shemo, "his name," the Septuagint had in the copy from which they translated שמך shimcha, "thy name."

Tell this "Make it heard" - Twenty-seven MSS. of Kennicott's, (ten ancient), many of De Rossi's, and two ancient, of my own, with the Septuagint, Syriac, Chaldee, and Arabic, and one edition, prefix to the verb the conjunction ו vau, והשמיעו vehashmiu.

They thirsted not - through the deserts - Kimchi has a surprising observation upon this place: "If the prophecy," says he, "relates to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the Book of Ezra, in which he gives an account of their return, no mention is made that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert." It is really much to be wondered, that one of the most learned and judicious of the Jewish expositors of the Old Testament, having advanced so far in a large Comment on Isaiah, should appear to be totally ignorant of the prophet's manner of writing; of the parabolic style, which prevails in the writings of all the prophets, and more particularly in the prophecy of Isaiah, which abounds throughout in parabolical images from the beginning ts the end; from "Hear, O heavens, and give ear, O earth," to "the worm and the fire" in the last verse. And how came he to keep his wonderment to himself so long? Why did he not expect that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that instead of briers and brambles the acacia and the myrtle sprung up under their feet, according to God's promises, Isa 41:19 and Isa 55:13? These and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt. See De S. Poesi, Hebr. Prael. ix.

There is no peace, saith the Lord, unto the wicked - See below, note on Isa 57:21 (note). As the destruction of Babylon was determined, God commands his people to hasten out of it; for, saith the Lord, there is no peace (prosperity) to the wicked; ουκ εστι χαιρειν τοις ασεβεσιν, λεγει Κυριος. - Sept. "There is no rejoicing or prosperity to the wicked saith the Lord." Their is not pese to unrytous men seith the Lord. - Old MS. Bible.

Called - Who are Israelites in name, but not in truth. Are come - From the lineage of your progenitor, Judah, as waters flow from a fountain. Swear - Who profess the true religion; (one act of religion being put for all) and call themselves by his name.

Though - They glory that they are citizens of Jerusalem, a city sanctified by God, to be the place of his true worship, and gracious presence. And stay - Not by a true faith, but a vain confidence.

I knew - Therefore I gave thee clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving nation. Thy neck - Will not bow down to receive my yoke. Thy brow - Thou wast impudent.

See - As thou hast heard all these things, from time to time, seriously consider them. Declare - I call you to witness: must you not be forced to acknowledge the truth of what I say? Shewed - And I have now given thee new predictions of secret things, such as 'till this time were wholly unknown to thee, concerning thy deliverance out of Babylon by Cyrus.

Created - Revealed to thee by me; brought to light, as things are by creation. Not - Heb. not from thence, not from these ancient times when other things were revealed to thee. Or - Heb. and (or, or, as this particle is frequently used) before this day. This day answers to now in the first clause: and seems to be added as an exposition of it. Before this time in which God hath revealed them to thee by my ministry. I knew - Either by thine own sagacity: or by the help of thine idols.

Yea - The same thing is repeated, because this was so illustrious a proof of the infinite power and providence of God. Thine ear - Thou didst not hear, I did not reveal these things unto thee: for so this phrase of opening the ear is understood, 1Sam 9:15. I knew - I knew all these cautions were necessary to cure thine infidelity. Called - Justly, thou wast indeed such.

For my sake - I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness.

Behold - Although I will not cut thee off, yet I will put thee into the furnace. Silver - Which is kept in the furnace so long 'till all the dross be purged away, I will not deal so rigorously with thee; for then I should wholly consume thee. I will chuse - God had in a manner rejected Israel, and therefore it was necessary he should chuse and try this people a second time.

It - This great work of delivering my people out of Babylon. Name - If I should not deliver my people, my name would be profaned and blasphemed. Glory - I will not give any colour to idolaters, to ascribe the divine nature and properties, to idols, as they would do if I did not rescue my people out of their hands in spite of their idols.

O Israel - Whom I have called out of the world to be my peculiar people.

Stand up - They are still continually in readiness to execute my commands.

Which - Which of the gods whom any of you serve. Him - Cyrus.

In secret - l have openly revealed my mind to you. The beginning - Either from the first time that I began to prophecy until this time: or from the beginning of my taking you to be my people, and of revealing my mind unto you. From the time - From the time that I first spoke of it, I am or was there, to effect what I had foretold. The Lord - God by his Spirit. Me - The prophet Isaiah; who was a type of Christ, and so this may have a respect to him also.

Teacheth - Who from time to time have made known to thee, all necessary doctrines; which, if observed by thee, would have been infinitely profitable to thee, both for this life and that to come. So that it is not my fault, but thine own, if thou dost not profit. Leadeth - Who acquainteth thee with thy duty in all the concerns of thy life; so that thou canst not pretend ignorance.

As the waves - Infinite and continual.

Singing - With joy and songs of praise. Declare - Publish God's wonderful works.

They thirsted not - They shall not thirst. He speaks of things to come, as if they were already past.

No peace - God having foretold that peace which he would give to his servant Jacob, adds an explication; and declares, that wicked men should not enjoy the benefit of this mercy.

1. HEar ye this , O House of Jacob, which are called by the Name of Israel , and are come forth out of the waters of Judah : which swear by the Name of the LORD, and make mention of the God of Israel , but not in Truth, nor in Righteousness .

What I am now going to say against thee, that thou mayest be assured, that that great deliverance, which I have determined and declared to give thee, is not for thy own sake, but for my names sake.

Which are Israelites in name, but not in Truth, as it follows.

From the linage of your Progenitor, Iudah, as waters flow from a Fountain, and as the Israelites are said to be of the Fountain of Israel, Psal. 68. 26. Compare also, Deut. 33. 28. Prov. 5. 15 &c.

Which profess the true Religion; one act of Religion being put for all.

Either in Oaths, or otherwise: that own him, and seem to glory in him as their God, and call themselves by his name.

Which are the two chief ingredients of a lawful oath, Ier. 4. 2. They are guilty of falshood and injustice both in oaths, and in their whole Conversation.

2. For they shall call themselves of the Holy City , and stay themselves upon the God of Israel, the LORD of Hosts is his Name .

Or, as others render it, and this particle frequently signifies, Though. And so this is added as a great aggravation of their want, and neglect of Truth and Righteousness.

They glory in this, that they are Citizens of Ierusalem, a City sanctified by God himself to be the onely place of his true worship, and gracious presence; which as it is a great priviledge, so it laid a great obligation upon them, to walk more holily than they did.

Not by a true and well-grounded Faith, but by a vain and presumptuous confidence, flattering themselves, as that people commonly did, that they should enjoy peace and safety, notwithstanding all their wickedness; because they were the Lords people, and had his Temple and Ordinances among them; which disposition the Prophets frequently observe, and sharply censure in them.

Or, Whose name is the Lord of Hosts.

3. I have declared the former things from the beginning , and they went forth out of my mouth, and I shewed them, I did them suddenly, and they came to pass .

Those things which have formerly come to pass, which I punctually foretold from time to time before they came to pass: Whereby I gave you full proof of my godhead.

What my mouth foretold my hand effected.

4. Because I knew that thou art obstinate, and thy Neck is an Iron sinew , and thy brow brass .

Therefore I gave thee the more and clearer demonstrations of my divine nature and providence, because I knew thou wast an unbelieving and perverse Nation, that would not easily nor willingly be convinced.

Which will not bow down to receive my yoke, nor to obey my commands. It is a metaphor taken from untamed and stubborn cattel: of which see also Nehe. 9. 29. Zech. 7. 11. Act. 7. 51. The sence is, I considered that thou wast unteachable and incorrigible.

Thou wast impudent, and therefore wouldst boldly pretend, that thou didst forsake me, for want of full conviction of my divine Authority, and of thy duty: therefore I determined that I would leave thee without excuse.

Marginal references: Heb. hard.

5. I have even from the beginning declared it to thee; before it came to pass I shewed it thee least thou shouldest say, Mine idol hath done them, and my graven image, and my molten image hath commanded them.

I foretold these things, that it might be evident, that they were the effects of my counsel, and not of thine Idols as I knew thou wast very inclinable to believe.

6. Thou hast heard, see all this , and will not ye declare it ? I have shewed thee new things from this time , even hidden things, and thou didst not know them.

As thou hast heard all these things from my mouth, from time to time, so now I advise thee to see, i. e. seriously to consider them, and to lay them to heart.

I call you to witness: must you not be forced to acknowledge the truth of what I say? Deny it if you can: Or, have ye not declared it unto all People as occasion required it? Have you not boasted unto the Gentiles of this as your Honour and Priviledge?

And I have now given thee new predictions of secret things, and such as till this time were wholly unknown to thee, as it follows, concerning thy deliverance out of Babylon by Cyrus.

7. They are created now , and not from the beginning , even before the day when thou heardest them not ; lest thou shouldest say, Behold I kn[illegible: 1+ letters]w them .

i. e. Revealed unto thee by me; brought to light, as things are by Creation. Things are frequently said to be made or done in Scripture, when they are declared or manifested, Iob. 5. 3. I cursed, i. e. I pronounced it cursed, Psal. 51. 4. That thou mightest be justified, i. e. declared and acknowledged to be just Hos. 5. 15. Till they acknowledge their offence; which in the Hebrew is, till they be guilty.

Heb. Not from thence, not from these antient times when other things were revealed unto thee.

Heb. and (or, or, as this particle is frequently used:) before this day, Such pronouns are oft understood, as we have seen: and this day answers to none in the first clause: and this clause seems to be added as an exposition of the next foregoing clause which is more general and ambiguous, not from then or before this day.

Heb. and thou didst not hear them, to wit, before this time in which God hath revealed them to thee by my Ministry.

Either by thine own sagacity: or by the help of thine Idols. The sence is, That it might appear, that thou hadst the knowledge of these things onely from me, who made known unto thee onely what, and when I pleased.

8. Yea thou heardest not, yea thou knewest not , yea from that time that thine ear was not opened : for I knew that thou wouldest deal very treacherously , and wast called a transgressor from the womb.

The same thing is repeated again and again, because this was so illustrious a proof of the infinite power and providence of the God of Israel, and so clear and full a discovery of the vanity of Idols.

Heb. Yea from then (of which phrase see the foregoing verse) thine ear was not opened, i. e. thou didst not hear, to wit, from me: I did not reveal these things unto thee: for so this Phrase of opening the ear is understood, 1 Sam. 9. 15. 2 Sam. 7. 27.

I knew all these cautions were necessary to cure thine infidelity and Apostacy.

To wit, justly and truly: Or, thou wast indeed such a person, to be called put for to be as we have oft noted.

9. For my Names sake will I defer mine anger , and for my praise will I refrain for thee, that I cut thee not off.

And although thou dost justly deserve my hottest anger and most dreadful judgments, which also, if thou repentest not, I will in due time inflict, yet at present I will spare thee, and deliver thee out of Captivity, not for thy sake, be it known to thee, but meerly for my own sake, and for the vindication of my name and glory, as it follows, ver. 11.

That I may be praised and magnified for my Power, Faithfulness and Goodness, and other perfections.

To wit, mine anger; which is easily understood out of the forgoing clause.

10. Behold, I have refined thee , but not with silver , I have chosen thee in the furnace of affliction.

Or, I will refine thee. Although I will not cut thee off, or utterly destroy thee, as I now said, yet I will put thee into the Furnace, not to consume thee, but to purifie thee from that dross which cleaveth to thee, and needs such afflictions to purge it away.

Or, not among Silver: Or, not as Silver, which is put into, and kept in the Furnace so long till all the dross he purged away from it. I will not deal so rigorously with thee; for then I should wholly consume thee: in judgment I will remember mercy.

Or, I will chuse thee: Or, I will yet chuse thee, as it is expressed Isa. 14. 1. Zech. 1. 17. Or, I will chuse thee again, as Zech. 2. 12. For it must be considered, that God had in a manner rejected Israel, when he sent them into Captivity, and given her a bill of divorce, as he saith, Ier. 3. 8. see also Isa. 50. 1. and therefore it was necessary that God should chuse this people a second time, that they might be betrothed to him again, as is expressed and promised, Hos. 2. 19, 20. This seems to me the true sence; although it may be thus understood, I will chuse thee, i. e. I will manifest by my carriage to thee that I have chosen thee: Or, that thou art my chosen People. Things being oft said to be done when they are manifested, as was observed on ver. 7.

Marginal references: Or, for sil[illegible: 1+ letters]er.

11. For mine own sake, even for my own sake will I do it ; for how should my Name be polluted? and I will not give my glory unto another .

This great work of delivering my People out of Babylon.

My Name is here fitly supplied both out of ver. 9. where it is expressed, and out of the following clause of this verse, where he saith, my glory, which is equivalent to it. The sence is, if I should not spare and deliver my People, my name would be sadly profaned and [illegible: 1 word], as if I were either impotent or implacable to them.

I will not give any colour or occasion to Idolaters, to ascribe the Divine Nature and Properties, which are my peculiar, unto Idols, as they would do if I did not rescue my People out of their hands in spight of their Idols.

Marginal references: Chap. 42. 8.

12. Hearken unto me, O Jacob, and Israel my called ; I am he; I am the first, I also am the last.

Who I have called out of the World to be my peculiar People, to serve, and glorify, and enjoy me, and therefore you of all others have least cause to forsake me, or to follow after Idols.

Marginal references: Chap. 41. 4. & 44. 6. Revel. 1. 17. and 22. 13.

13. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together .

Or, doth span, i. e. mete out the Heavens with a span, as the Phrase is, Isa. 40. 12. Although that be expressed there in other Hebrew words. Or, hath spread them out with its palm, or like a palm, when the hand is stretched out.

Either they stood up and arose out of nothing, when I commanded them to do [illegible: 1 word]: Or, they are still continually in readiness to execute my commands.

Marginal references: Or, the palm of my right hand hath spread out.

14. All ye assemble your selves and hear: which among them hath declared these things ? the LORD hath loved him : he will do his pleasure on Babylon , and his arm shall be on the Caldeans .

Ye Jews, to whom he addressed his speech, ver. 12. and continueth his speech, ver. 16. 17, &c.

I challenge you all to answer what I have said before and am now a going to say again.

Which of the Gods whom any of you have served or do still han[illegible: 1+ letters]er after?

To wit, Cyrus, who might easily be understood out of the foregoing context, in which he is frequently mentioned. The pronoun is put for the noun, as is usual both in Scripture and in other Authors. Now God loved Cyrus, not with a special, and everlasting, and complacential love, for he was an Heathen, and had some great Vices as well as Vertues, but with that general love and kindness, which God hath for all his Creatures, as is observed, Psal. 145. 9. and moreover with that particular kind of love, which God hath for such men as excel others in any Vertues, as Cyrus did; in which sence Christ loved the young man, Mark. 10. 21. and with a love of good will, and beneficence. God had such a kindness for him, as to make him a most glorious and victorious General and King, and the great instrument for the deliverance of his own People; which was a singular honour and advantage to him, and might have been far greater, and extended to the eternal Salvation of his soul, if he had not wanted an heart to use the price which God hereby put into his hand. And as anger being ascribed to God, is not meant of the affection, for such passions are inconsistent with the perfection of Gods nature, but of the effect; so the Love of God when it is applied in Scripture, to such Persons as Cyrus, is not so much to be understood of an inward affection, as of the outward effects of it; and so this Love is explained in the following Words, by that prosperous Success which God gave him against the Chaldeans.

Cyrus shall Execute all that I have appointed him to do for the Destruction of Babylon, and for the Redemption of my People; which was in it self a good Work: And therefore this is added, as the reason why God loved him.

He shall smite and subdue them.

15. I, even I have spoken, yea I have called him: I have brought him, and he shall make his way prosperous .

Both the foreknowledge and the execution of this great Atchievement cannot be ascribed to Idols, but to me onely.

God will give him good Success in this undertaking. Here is a sudden change of the Person, from I to he, which is very usual. Or, as others render it, he shall prosper in his way: the preposition in being most frequently understood.

16. Come ye near unto me ; hear ye this; I have not spoken in secret from the begining : from the time that it was▪ , there am I : and now the Lord GOD and his spirit hath sent me .

That you may the better hear me, as it follows. A Speech of God after the manner of Men.

I have not smothered the Counsel and Word of God, but have plainly and publickly declared it unto you: Or, I have openly Revealed my mind to you. See the Note on Isa. 45. 19. where these very Words are spoken by God in his own Name, as here by the Prophet in God's name; and so all comes to one.

Either 1. from the first time that I began to Prophecy until this time. Or 2. from the beginning of my taking you to be my People, and of revealing my Mind to you. See on Isa. 41. 26.

These Words also, as well as the former, are the Words, Either 1. of the Prophet; and so the Sence seems to be this, From the time that I was first called to be a Prophet, I have been there, i. e. I have diligently pursued my prophetical Function; I have hearkned from time to time, to hear what God would speak to me, that I might impart it to you: Or 2. of God; and then the Sence may be this, From the time that I first spoke of it, or foretold it, I am or was there, to take care to effect what I had foretold: I minded it carefully from that time, as being then more especially obliged to do it, lest my Truth or Power should be questioned. Or the Words may be thu[illegible: 1+ letters] rendred and explained, From the time that this shall be, when the time appointed for the doing of this Work shall come, there I will be, to encourage and [illegible: 1 word] Cyrus in the Work.

This is opposed to those foregoing Words, from the beginning.

God by his Spirit; or God, even the Spirit or the Holy Ghost, to whom the sending and inspiring of God's Prophets is ascribed. 2 Pet. 1. 21.

To wit, the Prophet Isaiah; who yet was a Type of Christ, and so this may have a Respect unto him also.

17. Thus saith the LORD thy Redeemer, the holy One of Israel▪ I am the LORD thy God which teacheth thee to profit , which leadeth thee by the way that thou shouldest go.

Which from time to time have made known unto thee, not vain and frivolous things, but all necessary and useful Doctrines; which, if believed and observed by thee, would have been infinitely profitable to thee, both for this life and that to come. So that it is not my fault, but thine own, if thou dost not profit.

Which acquainteth thee with thy Duty and Interest in all the parts and concerns of thy Life; so that thou canst not pretend ignorance.

18. O that thou hadst hearkened to my Commandements , then had thy peace been as a river , and thy righteousness as the waves of the sea .

The failure hath not been on my part, but on thine: I gave thee my Counsels and Commands, but thou hast neglected and disobeyed them, and that to thy own great disadvantage. Such wishes as these are not to be taken properly, as if God longed for something, which he gladly would but could not effect; or as if he wished that to be undone, which was irrecoverably past and done; which is a vain and foolish wish even in a Man; and much more are such wishes inconsistent with the infinite perfection and happiness of the divine Nature: but they are onely significations of God's good and holy Will, whereby he requires and loves Obedience, and condemns and hates Disobedience.

Which runs Sweetly, Strongly, Plentifully, and Constantly; and such had been thy Prosperity. Then thou hadst never gone into this Babylonish Captivity, nor needed such prodigies of my power and goodness to Deliver thee out of it.

Not properly so called (for he is not now speaking of their Vertues, but of their Priviledges) but thy Peace and Prosperity, as appears by the foregoing Clause, to which this manifestly answers; which is called Righteousness here, as it is also, 1 Sam. 12. 7. and Hos. 10. 12. and elsewhere, by a Metonymy, because it is the fruit of Righteousness both of God's Righteousness, and of Man's Righteousness; as by the very same figure, iniquity is very frequently put for the fruit and punishment of iniquity.

Infinite and continual.

19. Thy seed also had been as the sand , and the off-spring of thy bowels like the gravel thereof: his name should not have been cut off , nor destroyed from before me .

To wit, for multitude, according to my Promise made to Abraham: Whereas now I have, for thy Sins, made thee to know thy breach of Promise, as is said, Numb. 14. 34. and greatly diminished thy Numbers.

Which come out of thy Bowels, or Belly, or Loins; for all these are but various Expressions of the same thing.

Which is continued in a Man's Posterity, and commonly dies with them; and so the name here, is the same thing in effect with the seed and off-spring in the former Clauses, which, for the most part, are the onely memorialls of Men, and of their Names, when they are dead and gone.

As now it hath been in a great measure, and should have been totally and finally cut off, if I had not spared them for my own Names sake, as he said before.

Or, out of my sight, out of their own Land, the place of my special Presence and Residence.

20. Go ye forth of Babylon : flee ye from the Caldeans, with a voice of singing , declare ye , tell this, utter it even to the end of the earth: say ye, The LORD hath redeemed his servant Iacob.

The imperative is here, as it is very frequently, put for the future, Ye shall go forth, &c. for this is not so much a command as a promise. Although this form of speech may be the rather used to intimate, That it was their duty to go forth, as well as God's promise to carry them forth.

With Joy and Songs of Praise to the Lord.

Publish God's wonderful Works on your behalf to all Nations.

Marginal references: Exod. 19. 4, 5, 6.

21. And they thirsted not when he led them through the desarts : he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.

This is part of the matter which the Iews are obliged to declare to all People, as they have opportunity, to wit, That God took the same care of them in their return from Babylon to Canaan, which was through many dry and desert places, as he did in their march from Egypt to Canaan. They thirsted not, &c. i. e. They shall not Thirst. He speaks of things to come, as if they were already past or present, as the Prophets commonly do.

Marginal references: Exod. 17. 6. Num. 20. 11.

22. There is no peace saith the LORD, unto the wicked .

God having, in the next foregoing Verses, foretold that Peace and blessed Deliverance which he would certainly give to his servant Iacob, ver. 20. He here adds an explication and limitation of this Mercy; and declareth, That wicked Men should not enjoy the benefit of this Mercy. Where, by the wicked, he means, Either 1. the Babylonians, who well deserved that Title; who shall be destroyed, when God's Israel shall be delivered: Or rather 2. the unbelieving and ungodly Iews; of whom these very Words are used again, Isa. 57. 21. and to whom such a Denunciation as this, was far more proper and necessary, at least in this place, than to the Babylonians; for he had already said far more and worse things, than this concerning them, having again and again de[illegible: 1+ letters]ared, That Babylon should be destroyed, in order to this deliverance of God's People out of it. But there was great need why he should say this to the ungodly Iews, because they were exceeding prone to cry peace, peace to themselves, when there was no solid ground of Peace; and they confidently expected a share in this great Deliverance. This therefore was a very seasonable Caution to the Iews in Babylon, to take heed to themselves, and to prepare for this Mercy, and to purify themselves from all Wickedness; because those of them, who should either wickedly tarry in Babylon, when God invited and required them to go out of it; and when their Godly Brethren returned to their own Land, and to the place of God's Worship, or continue in Wickedness, when they were restored to their own Country, should not enjoy that Tranquillity and Comfort which they promised to themselves. And the necessity of this Commination appears from the event; for the Iews that returned to Canaan, did, for the most part, relapse to many of their former Sins, and therefore fell short of that Peace and Prosperity, which otherwise they might have enjoyed.

Marginal references: Chap. 52. 21.

Isa 48:1-2

This third portion of the trilogy (Isa 46:1-13, Isa 47:1-15, 48) stands in the same relation to Isa 47:1-15, as Isa 46:3. to Isa 46:1-2. The prophecy is addressed to the great body of the captives. “Hear ye this, O house of Jacob, who are called by the name of Israel, and have flowed out of the waters of Judah, who swear by the name of Jehovah, and extol the God of Israel, not in truth and not in righteousness! For they call themselves of the holy city, and stay themselves upon the God of Israel, Jehovah of hosts His name.” The summons to hear is based upon the Israelitish nationality of those who are summoned, to which they still cling, and upon the relation in which they place themselves to the God of Israel. This gives to Jehovah the right to turn to them, and imposes upon them the duty to hearken to Him. The blame, inserted by the way, points at the same time to the reason for the address which follows, and to the form which it necessarily assumes. “The house of Jacob” is not all Israel, as the following words clearly show, but, as in Isa 46:3, the house of Judah, which shared in the honourable name of Israel, but have flowed out of the waters, i.e., the source of Judah. The summons, therefore, is addressed to the Judaean exiles in Babylon, and that inasmuch as they swear by the name of Jehovah, and remember the God of Israel with praise (hizkı̄r b' as in Psa 20:8), though not in truth and not in righteousness (1Ki 3:6; Zec 8:8), i.e., without their state of mind (cf., Isa 38:3; Jer 32:41) or mode of action corresponding to their confession, so as to prove that it was sincerely and seriously meant. The praise bestowed upon the persons summoned, which is somewhat spoiled by this, is explained in Isa 48:2; they call themselves after the holy city (this title is applied to Jerusalem both here and in Isa 52:1, as well as in the books of Daniel and Nehemiah). We may easily supply here, that the holiness of the city laid an obligation upon its citizens to be holy in their character and conduct. They also relied upon the God of Israel, whose name is Jehovah Zebaoth; and therefore He would require of them the fullest confidence and deepest reverence.

Isa 48:3-5

After this summons, and description of those who are summoned, the address of Jehovah begins. “The first I have long ago proclaimed, and it has gone forth out of my mouth, and I caused it to be heard. I carried it out suddenly, and it came to pass. Because I knew that thou art hard, and thy neck an iron clasp, and thy brow of brass; I proclaimed it to thee long ago; before it came to pass, I caused thee to hear it, that thou mightest not say, My idol has done it, and my graven image and molten image commanded it.” The word הראשׁנות in itself signifies simply priora; and then, according to the context, it signifies prius facta (Isa 46:9), or prius praedicta (Isa 43:9), or prius eventura (Isa 41:22; Isa 42:9). In the present passage it refers to earlier occurrences, which Jehovah had foretold, and, when the time fixed for their accomplishment arrived, which He had immediately brought to pass. With a retrospective glance at this, we find plural masc. suffixes (cf., Isa 41:27) used interchangeably with plural fem. (cf., Isa 48:7 and Isa 38:16); the prophet more frequently uses the sing. fem. in this neuter sense (Isa 41:20; Isa 42:23, etc.), and also, though very rarely, the sing. masc. (Isa 45:8). On gı̄d, a band, a sinew, but here a clasp (cf., Arab. kaid, a fetter), see Psychology, p. 233. Nechūshâh is a poetical equivalent for nechōsheth, as in Isa 45:2. The heathen cravings of Israel, which reached into the captivity, are here presupposed. Hengstenberg is mistaken in his supposition, that the prophet’s standpoint is always anterior to the captivity when he speaks in condemnation of idolatry. We cannot draw any conclusion from the character of the community that returned, with regard to that of the people of the captivity generally. The great mass even of Judah, and still more of Israel, remained behind, and became absorbed into the heathen, to whom they became more and more assimilated. And does not Ezekiel expressly state in Eze 20:30., that the golah by the Chaboras defiled themselves with the same abominations of idolatry as their fathers, and that the prevailing disposition was to combine the worship of Jehovah with heathenism, or else to exchange the former altogether for the latter? And we know that it was just the same with the exiles in Egypt, among whom the life and labours of Jeremiah terminated. Wherever the prophet speaks of פשׁעים and רשׁעים, these names invariably include a tendency or falling away to Babylonian idolatry, to which he describes the exiles as having been addicted, both in Isa 66:17 and elsewhere.

Isa 48:6-8

But in order to determine exactly what “the former things” were, which Jehovah had foretold in order that Israel might not ascribe them to this idol or the other, we must add Isa 48:6-8 : “Thou hast heard it, look then at it all; and ye, must ye not confess it? I give thee new things to hear from this time forth, and hidden things, and what thou didst not know. It is created now, and not long ago; and thou hast not heard it before, that thou mightest not say, Behold, I knew it. Thou hast neither heard it, nor known it, nor did thine ear open itself to it long ago: for I knew thou art altogether faithless, and thou art called rebellious from the womb.” The meaning of the question in Isa 48:6 is very obvious: they must acknowledge and attest, even thou against their will (Isa 43:10; Isa 44:8), that Jehovah has foretold all that is now confirmed by the evident fulfilment. Consequently the “former things” are the events experienced by the people from the very earliest times (Isa 46:9) down to the present times of Cyrus, and more especially the first half or epoch of this period itself, which expired at the time that formed the prophet’s standpoint. And as the object of the prediction was to guard Israel against ascribing to its idols that which had taken place (which can only be understood of events that had occurred in favour of Israel), the “former things” must include the preparation for the redemption of Israel from the Babylonian captivity through the revolution brought to pass by Cyrus. Hence the “new things” will embrace the redemption of Israel with its attendant circumstances, and that not merely on its outward side, but on its spiritual side as well; also the glorification of the redeemed people in the midst of a world of nations converted to the God of Israel, and the creation of a new heaven and a new earth; in short, the New Testament aeon (compare עם לברית, lxx εἰς διαθήκην γένους, Isa 42:6), with the facts which contribute to its ultimate completion (f. Isa 42:9). The announcement and realization of these absolutely new and hitherto secret things (cf., Rom 16:25) take place from this time forward; Israel has not heard of them “before today” (compare מיּום, “from this day forward,” Isa 43:13), that it may not lay claim to the knowledge conveyed to it by prophecy, as something drawn from itself. This thought is carried to a climax in Isa 48:8 in three correlated sentences commencing with “yea” (gam). פּתח signifies patescere here, as in Isa 60:11 (Ewald, §120,a). Jehovah had said nothing to them of this before, because it was to be feared that, with their faithlessness and tendency to idolatry, which had run through their entire history, they would only abuse it. This is strange! On the one hand, the rise of Cyrus is spoken of here as predicted from of old, because it belonged to the “former things,” and as knowable through prophecy - a statement which favours the opinion that these addresses were written before the captivity; and, on the other hand, a distinction is drawn between these “former things” and certain “new things” that were intentionally not predicted before the expiration of these “former things,” which certainly seems to preclude the possibility of their having been composed before the captivity; since, as Ruetschi observes, if “the older Isaiah had predicted this, he would have acted in direct opposition to Jehovah’s design.” But in actual fact, the dilemma in which the opponents of the authenticity of these prophecies find themselves, is comparatively worse than this. For the principal objection - namely, that a prophet before the captivity could not possibly have known or predicted anything concerning Cyrus - cannot be satisfactorily removed by attributing these prophecies to a prophet of the time of the captivity, since they expressly and repeatedly affirm that the rise of Cyrus was an event foreknown and predicted by the God of prophecy. Now, if it is Isaiah who thus takes his stand directly in the midst of the captivity, we can understand both of these: viz., the retrospective glance at previous prophecies, which issued in the rise of Cyrus that prepared the way for the redemption from Babylon, since, so far as the prophet was concerned, such prophecies as Isaiah 13-14:23; Isa 21:1-10, and also Isa 11:10-12 (Mic 4:10), are fused into one with his present predictions; and also the prospective glance at prophecies which are now first to be uttered, and events which are now fore the first time about to be accomplished; inasmuch as the revelations contained in these prophecies concerning Israel’s pathway through suffering to glory, more especially so far as they grew out of the idea of the “servant of Jehovah,” might really be set down as absolutely new to the prophet himself, and never heard of before. Meanwhile our exposition is not affected by the critical question; for even we most firmly maintain, that the prophet who is speaking here has his standpoint in the midst of the captivity, on the boundary line of the condition of suffering and punishment and its approaching termination.

Isa 48:9-11

The people now expiating its offences in exile has been from time immemorial faithless and inclined to apostasy; nevertheless Jehovah will save it, and its salvation is therefore an unmerited work of His compassion. “For my name’s sake I lengthen out my wrath, and for my praise I hold back towards thee, that I may not cut thee off. Behold, I have refined thee, and not in the manner of silver: I have proved thee in the furnace of affliction. For mine own sake, for mine own sake I accomplish it (for how is it profaned!), and my glory I give not to another.” The futures in Isa 48:9 affirm what Jehovah continually does. He lengthens out His wrath, i.e., He retards its outbreak, and thus shows Himself long-suffering. He tames or chains it (חטם, like Arab. chṭm, root טם, compare domare, root Sanscr. dam, possibly also to dam or damp) for the sake of Israel, that He may not exterminate it utterly by letting it loose, and that for the sake of His name and His praise, which require the carrying out of His plan to salvation, on which the existence of Israel depends. What Israel has hitherto experienced has been a melting, the object of which was not destruction, but testing and refinement. The Beth of בכסף ולא is not Beth pretii in the sense of “not to gain silver,” or “not so that I should have gained silver as operae pretium,” as Umbreit and Ewald maintain (and even Knobel, who explains it however as meaning “in the accompaniment of silver,” though in the same sense). Such a thought would be out of place and purposeless here. Nor is Rosenmüller’s explanation admissible, viz., “not with silver, i.e., with that force of fire which is necessary for the smelting out of silver.” This is altogether unsuitable, because the sufferings inflicted upon Israel did resemble the smelting out of the precious metal (see Isa 1:25). The Beth is rather the Beth essentiae, which may be rendered by tanquam, and introduces the accusative predicate in this instance, just as it introduces the nominative predicate in the substantive clause of Job 23:13, and the verbal clause of Psa 39:7. Jehovah melted Israel, but not like silver (not as men melt silver); the meaning of which is, not that He melted it more severely, i.e., even more thoroughly, than silver, as Stier explains it, but, as the thought is positively expressed in Isa 48:10, that the afflictions which fell upon Israel served as a smelting furnace (kūr as in Deu 4:20). It was, however, a smelting of a superior kind, a spiritual refining and testing (bâchar is Aramaic in form, and equivalent to bâchan). The manifestation of wrath, therefore, as these expressions affirm, had a salutary object; and in this very object the intention was involved from the very first, that it should only last for a time. He therefore puts an end to it now for His own sake, i.e., not because He is induced to do so by the merits of Israel, but purely as an act of grace, to satisfy a demand made upon Him by His own holiness, inasmuch as, if it continued any longer, it would encourage the heathen to blaspheme His name, and would make it appear as though He cared nothing for His own honour, which was inseparably bound up with the existence of Israel. The expression here is curt and harsh throughout. In Isa 48:9, למען and אפּי are to be supplied in thought from Isa 48:9; and in the parenthetical exclamation, יחל איך (niphal of חלל, as in Eze 22:26), the distant word שׁים (my name), also from Isa 48:9. “I will do it” refers to the carrying out of their redemption (cf., Isa 44:23). In Eze 36:19-23 we have, as it were, a commentary upon Isa 48:11.

Isa 48:12-16

The prophecy opened with “Hear ye;” and now the second half commences with “Hear.” Three times is the appeal made to Israel: Hear ye; Jehovah alone is God, Creator, shaper of history, God of prophecy and of fulfilment. “Hearken to me, O Jacob, and Israel my called! I am it, I first, also I last. My hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: I call to them, and they stand there together. All ye, assemble yourselves, and hear: Who among them hath proclaimed this? He whom Jehovah loveth will accomplish his will upon Babel, and his arm upon the Chaldeans. I, I have spoken, have also called him, have brought him here, and his way prospers. Come ye near to me! Hear ye this! I have not spoken in secret, from the beginning: from the time that it takes place, there am I: and now the Lord Jehovah hath sent me and His Spirit.” Israel is to hearken to the call of Jehovah. The obligation to this exists, on the one hand, in the fact that it is the nation called to be the servant of Jehovah (Isa 41:9), the people of sacred history; and on the other hand, in the fact that Jehovah is הוּא (ever since Deu 32:39, the fundamental clause of the Old Testament credo), i.e., the absolute and eternally unchangeable One, the Alpha and Omega of all history, more especially of that of Israel, the Creator of the earth and heavens (tippach, like nâtâh elsewhere, equivalent to the Syriac tephach, to spread out), at whose almighty call they stand ready to obey, with all the beings they contain. אני קרא is virtually a conditional sentence (Ewald, §357,b). So far everything has explained the reason for the exhortation to listen to Jehovah. A further reason is now given, by His summoning the members of His nation to assemble together, to hear His own self-attestation, and to confirm it: Who among them (the gods of the heathen) has proclaimed this, or anything of the kind? That which no one but Jehovah has ever predicted follows immediately, in the form of an independent sentence, the subject of which is אהבו יהוה (cf., Isa 41:24): He whom Jehovah loveth will accomplish his will upon Babylon, and his arm (accomplish it) upon the Chaldeans. וּזרעו is not an accusative (as Hitzig, Ewald, Stier, and others maintain); for the expression “accomplish his arm” (? Jehovah’s or his own) is a phrase that is quite unintelligible, even if taken as zeugmatic; it is rather the nominative of the subject, whilst כּשׂדּים = בּכּשׂדּים, like תהלתי = תהלתי למען in Isa 48:9. Jehovah, He alone, is He who has proclaimed such things; He also has raised up in Cyrus the predicted conqueror of Babylon. The prosperity of his career is Jehovah’s work.

As certainly now as הקּבצוּ in Isa 48:14 is the word of Jehovah, so certain is it that אלי קרבוּ is the same. He summons to Himself the members of His nation, that they may hear still further His own testimony concerning Himself. From the beginning He has not spoken in secret (see Isa 45:19); but from the time that all which now lies before their eyes - namely, the victorious career of Cyrus - has unfolded itself, He has been there, or has been by (shâm, there, as in Pro 8:27), to regulate what was coming to pass, and to cause it to result in the redemption of Israel. Hofmann gives a different explanation, viz.: “I have not spoken in secret from the beginning; not from the time when it came to pass (not then for the first time, but long before); I was then (when it occurred).” But the arrangement of the words is opposed to this continued force of the לא, and the accents are opposed to this breaking off of the אני שׁם, which affirms that, at the time when the revolution caused by Cyrus was preparing in the distance, He caused it to be publicly foretold, and thereby proclaimed Himself the present Author and Lord of what was then occurring. Up to this point Jehovah is speaking; but who is it that now proceeds to say, “And now - namely, now that the redemption of Israel is about to appear (ועתּה being here, as in many other instances, e.g., Isa 33:10, the turning-point of salvation) - now hath the Lord Jehovah sent me and His Spirit?” The majority of the commentators assume that the prophet comes forward here in his own person, behind Him whom he has introduced, and interrupts Him. But although it is perfectly true, that in all prophecy, from Deuteronomy onwards, words of Jehovah through the prophet and words of the prophet of Jehovah alternate in constant, and often harsh transitions, and that our prophet has this mark of divine inspiration in common with all the other prophets (cf., Isa 62:5-6), it must also be borne in mind, that hitherto he has not spoken once objectively of himself, except quite indirectly (vid., Isa 40:6; Isa 44:26), to say nothing of actually coming forward in his own person. Whether this takes place further on, more especially in Isa 61:1-11, we will leave for the present; but here, since the prophet has not spoken in his own person before, whereas, on the other hand, these words are followed in Isa 49:1. by an address concerning himself from that servant of Jehovah who announces himself as the restorer of Israel and light of the Gentiles, and who cannot therefore be ether Israel as a nation or the author of these prophecies, nothing is more natural than to suppose that the words, “And now hath the Lord,” etc., form a prelude to the words of the One unequalled servant of Jehovah concerning Himself which occur in chapter 49. The surprisingly mysterious way in which the words of Jehovah suddenly pass into those of His messenger, which is only comparable to Zec 2:12., Zec 4:9 (where the speaker is also not the prophet, but a divine messenger exalted above him), can only be explained in this manner. And in no other way can we explain the ועתּה, which means that, after Jehovah has prepared the way for the redemption of Israel by the raising up of Cyrus, in accordance with prophecy, and by his success in arms, He has sent him, the speaker in this case, to carry out, in a mediatorial capacity, the redemption thus prepared, and that not by force of arms, but in the power of the Spirit of God (Isa 42:1; cf., Zec 4:6). Consequently the Spirit is not spoken of here as joining in the sending (as Umbreit and Stier suppose, after Jerome and the Targum: the Septuagint is indefinite, καὶ τὸ πνεῦμα αὐτοῦ); nor do we ever find the Spirit mentioned in such co-ordination as this (see, on the other hand, Zec 7:12, per spiritum suum). The meaning is, that it is also sent, i.e., sent in and with the servant of Jehovah, who is peaking here. To convey this meaning, there was no necessity to write either ורוּחו אתי שׁלח or ואת־רוחו שׁלחוי, since the expression is just the same as that in Isa 29:7, וּמצדתהּ צביה; and the Vav may be regarded as the Vav of companionship (Mitschaft, lit., with-ship, as the Arabs call it; see at Isa 42:5).

Isa 48:17-19

The exhortation is now continued. Israel is to learn the incomparable nature of Jehovah from the work of redemption thus prepared in word and deed. The whole future depends upon the attitude which it henceforth assumes to His commandments. “Thus saith Jehovah, thy Redeemer, the Holy One of Israel; I, Jehovah thy God, am He that teacheth thee to do that which profiteth, and leadeth thee by the way that thou shouldst go. O that thou hearkenedst to my commandments! then thy peace becomes like the river, and thy righteousness like waves of the sea; and thy seed becomes like the sand, and the children of thy body like the grains thereof: its name will not be cut off nor destroyed away from my countenance.” Jehovah is Israel’s rightful and right teacher and leader. להועיל is used in the same sense as in Isa 30:5 and Isa 44:10, to furnish what is useful, to produce what is beneficial or profitable. The optative לוּא is followed, as in Isa 63:19, by the preterite utinam attenderis, the idea of reality being mixed up with the wish. Instead of ויהי in the apodosis, we should expect ויהי (so would), as in Deu 32:29. The former points out the consequence of the wish regarded as already realized. Shâlōm, prosperity or health, will thereby come upon Israel in such abundance, that it will, as it were, bathe therein; and tsedâqâh, rectitude acceptable to God, so abundantly, that it, the sinful one, will be covered by it over and over again. Both of these, shâlōm and tsedâqâh, are introduced here as a divine gift, not merited by Israel, but only conditional upon that faith which gives heed to the word of God, especially to the word which promises redemption, and appropriates it to itself. Another consequence of the obedience of faith is, that Israel thereby becomes a numerous and eternally enduring nation. The play upon the words in כמעותיו מעיך is very conspicuous. Many expositors (e.g., Rashi, Gesenius, Hitzig, and Knobel) regard מעות as synonymous with מעים, and therefore as signifying the viscera, i.e., the beings that fill the heart of the sea; but it is much more natural to suppose that the suffix points back to chōl. Moreover, no such metaphorical use of viscera can be pointed out; and since in other instances the feminine plural (such as kenâphōth, qerânōth) denotes that which is artificial as distinguished from what is natural, it is impossible to see why the interior of the sea, which is elsewhere called lēbh (lebhabh, the heart), and indirectly also beten, should be called מעות instead of מעים. To all appearance מעותיו signifies the grains of sand (lxx, Jerome, Targ.); and this is confirmed by the fact that מעא (Neo-Heb. מעה numulus) is the Targum word for גּרה, and the Semitic root מע, related to מג; מק, melted, dissolved, signifies to be soft or tender. The conditional character of the concluding promise has its truth in the word מלּפני. Israel remains a nation even in its apostasy, but fallen under the punishment of kareth (of cutting off), under which individuals perish when they wickedly transgress the commandment of circumcision, and others of a similar kind. It is still a people, but rooted out and swept away from the gracious countenance of God, who no more acknowledges it as His own people.

Isa 48:20-22

So far the address is hortatory. In the face of the approaching redemption, it demands fidelity and faith. But in the certainty that such a faithful and believing people will not be wanting within the outer Israel, the prophecy of redemption clothes itself in the form of a summons. “Go out of Babel, flee from Chaldaea with voice of shouting: declare ye, preach ye this, carry it out to the end of the earth! Say ye, Jehovah hath redeemed Jacob His servant. And they thirsted not: He led them through dry places; He caused water to trickle out of rocks for them; He split rocks, and waters gushed out. There is no peace, saith Jehovah, for the wicked.” They are to go out of Babylon, and with speed and joy to leave the land of slavery and idolatry far behind. Bârach does not mean literally to flee in this instance, but to depart with all the rapidity of flight (compare Exo 14:5). And what Jehovah has done to them, is to be published by them over the whole earth; the redemption experienced by Israel is to become a gospel to all mankind. The tidings which are to be sent forth (הוצי) as in Isa 42:1), extend from גאל to the second מים, which is repeated palindromically. Jehovah has redeemed the nation that He chose to be the bearer of His salvation, amidst displays of love, in which the miracles of the Egyptian redemption have been renewed. This is what Israel has to experience, and to preach, so far as it has remained true to its God. But there is no peace, saith Jehovah, to the reshâ‛ı̄m: this is the name given to loose men (for the primary meaning of the verbal root is laxity and looseness), i.e., to those whose inward moral nature is loosened, without firm hold, and therefore in a state of chaotic confusion, because they are without God. The reference is to the godless in Israel. The words express the same thought negatively which is expressed positively in Gal 6:16, “Peace upon the Israel of God.” “Shâlōm is the significant and comprehensive name given to the coming salvation. From this the godless exclude themselves; they have no part in the future inheritance; the sabbatical rest reserved for the people of God does not belong to them. With this divine utterance, which pierces the conscience like the point of an arrow, this ninth prophecy is brought to a close; and not that only, but also the trilogy concerning “Babel” in chapters 46-49, and the whole of the first third of these 3 x 9 addresses to the exiles. From this time forth the name Kōresh (Cyrus), and also the name Babel, never occur again; the relation of the people of Jehovah to heathenism, and the redemption from Babylon, so far as it was foretold and accomplished by Jehovah, not only proving His sole deity, but leading to the overthrow of the idols and the destruction of their worshippers. This theme is now exhausted, and comes into the foreground no more. The expression איּים שׁמעוּ, in its connection with עמּי נחמוּ, points at once to the diversity in character of the second section, which commences here.

God's Expostulation with His People. (b. c. 708.)

1 Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the Lord , and make mention of the God of Israel, but not in truth, nor in righteousness. 2 For they call themselves of the holy city, and stay themselves upon the God of Israel; The Lord of hosts is his name. 3 I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them; I did them suddenly, and they came to pass. 4 Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; 5 I have even from the beginning declared it to thee; before it came to pass I showed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them. 6 Thou hast heard, see all this; and will not ye declare it? I have showed thee new things from this time, even hidden things, and thou didst not know them. 7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them. 8 Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.

We may observe here,

I. The hypocritical profession which many of the Jews made of religion and relation to God. To those who made such a profession the prophet is here ordered to address himself, for their conviction and humiliation, that they might own God's justice in what he had brought upon them. Now observe here,

1. How high their profession of religion soared, what a fair show they made in the flesh and how far they went towards heaven, what a good livery they wore and what a good face they put upon a very bad heart. (1.) They were the house of Jacob; they had a place and a name in the visible church. Jacob have I loved. Jacob is God's chosen; and they are not only retainers to his family, but descendants from him. (2.) They were called by the name of Israel, an honourable name; they were of that people to whom pertained both the giving of the law and the promises. Israel signifies a prince with God; and they prided themselves in being of that princely race. (3.) They came forth out of the waters of Judah, and thence were called Jews; they were of the royal tribe, the tribe of which Shiloh was to come, the tribe that adhered to God when the rest revolted. (4.) They swore by the name of the Lord, and thereby owned him to be the true God, and their God, and gave glory to him as the righteous Judge of all. They swore to the name of the Lord (so it may be read); they took an oath of allegiance to him as their King and joined themselves to him in covenant. (5.) They made mention of the God of Israel in their prayers and praises; they often spoke of him, observed his memorials, and pretended to be very mindful of him. (6.) They called themselves of the holy city, and, when they were captives in Babylon, purely from a principle of honour, and jealousy for their native country, they valued themselves upon their interest in it. Many, who are themselves unholy, are proud of their relation to the church, the holy city. (7.) They stayed themselves upon the God of Israel, and boasted of his promises and his covenant with them; they leaned on the Lord, Mic. iii. 11. And, if they were asked concerning their God, they could say, "The Lord of hosts is his name, the Lord of all;" happy are we therefore, and very great, who have relation to him!

2. How low their profession of religion sunk, notwithstanding all this. It was all in vain; for it was all a jest; it was not in truth and righteousness. Their hearts were not true nor right in these professions. Note, All our religious professions avail nothing further than they are made in truth and righteousness. If we be not sincere in them, we do but take the name of the Lord our God in vain.

II. The means God used, and the method he took, to keep them close to himself, and to prevent their turning aside to idolatry. The many excellent laws he gave them, with their sanctions, and the hedges about them, it seems, would not serve to restrain them from that sin which did most easily beset them, and therefore to those God added remarkable prophecies, and remarkable providences in pursuance of those prophecies, which were all designed to convince them that their God was the only true God and that it was therefore both their duty and interest to adhere to him. 1. He both dignified and favoured them with remarkable prophecies (v. 3): I have declared the former things from the beginning. Nothing material happened to their nation from its original which was not prophesied of before—their bondage in Egypt, their deliverance thence, the situation of their tribes in Canaan, &c. All these things went forth out of God's mouth and he showed them. Herein they were honoured above any nation, and even their curiosity was gratified. Their prophecies were such as they could rely upon, and such as concerned themselves and their own nation; and they were all verified by the accomplishment of them. I did them suddenly, when they were least expected by themselves or others, and therefore could not be foreseen by any but a divine prescience. I did them and they came to pass; for what God does he does effectually. The very calamities they were now groaning under in Babylon God did from the beginning declare to them by Moses, as the certain consequences of their apostasy from God, Lev. xxvi. 31, &c.; Deut. xxviii. 36, &c.; xxix. 28. He also declared to them their return to God, and to their own land again, Deut. xxx. 4, &c.; Lev. xxvi. 44, 45. Thus he showed them how he would deal with them long before it came to pass. Let them compare their present state together with the deliverance they had now in prospect with what was written in the law, and they would find the scripture exactly fulfilled. 2. He both dignified and favoured them with remarkable providence (v. 6): I have shown thee new things from this time. Besides the general view given from the beginning of God's proceedings with them, he showed them new things by the prophets of their own day, and created them. They were hidden things, which they could not otherwise know, as the prophecy concerning Cyrus and the exact time of their release out of Babylon. These things God created now, v. 7. Their restoration was in effect their creation, and they had a promise of it not from the beginning, but of late; for to prevent their apostasy from God, or to recover them, prophecy was kept up among them. Yet it was told them when they could not come to the knowledge of it in any other way than by divine revelation. "Consider," says God, "how much soever it is talked of now among you and expected, it was told you by the prophets, when it was the furthest thing from your thoughts, when you had not heard it, when you had not known it, nor had any reason to expect it, and when your ear was not opened concerning it (v. 7, 8), when the thing seemed utterly impossible, and you would scarcely have given any one the hearing who should have told you of it." God had shown them hidden things which were out of the reach of their knowledge, and done for them great things, out of the reach of their power: "Now," says he (v. 6), "thou hast heard; see all this. Thou hast heard the prophecy; see the accomplishment of it, and observe whether the word and works of God do not exactly agree; and will you not declare it, that as you have heard so you have seen? Will you not own that the Lord is the true God, the only true God, that he has the knowledge and power which no creature has and which none of the gods of the nations can pretend to? Will you not own that your God has been a good God to you? Declare this to his honour, and your own shame, who have dealt so deceitfully with him and preferred others before him."

III. The reasons why God would take this method with them.

1. Because he would anticipate their boastings of themselves and their idols. (1.) God by his prophets told them beforehand of their deliverance, lest they should attribute the accomplishment of it to their idols. Thus he saw it necessary to secure the glory of it to himself, which otherwise would have been given by some of them to their graven images: "I spoke of it," says God, "lest thou shouldst say, My idol has done it or has commanded it to be done," v. 5. There were those that would be apt to say so, and so would be confirmed in their idolatry by that which was intended to cure them of it. But they would now be for ever precluded from saying this; for, if the idols had done it, the prophets of the idols would have foretold it; but, the prophets of the Lord having foretold it, it was no doubt the power of the Lord that effected it. (2.) God foretold it by his prophets, lest they should assume the foresight of it to themselves. Those that were not so profane as to have ascribed the thing itself to an idol were yet so proud as to have pretended that by their own sagacity they foresaw it, if God had not been beforehand with them and spoken first: Lest thou shouldst say, Behold, I knew them, v. 7. Thus vain men, who would be thought wise, commonly undervalue a thing which is really great and surprising with this suggestion, that it was no more than they expected and they knew it would come to this. To anticipate this, and that this boasting might for ever be excluded, God told them of it before the day, when as yet they dreamed not of it. God has said and done enough to prevent men's boastings of themselves, and that no flesh may glory in his presence, and, if it have not the intended effect, it will aggravate the sin and ruin of the proud; and, sooner, or later, every mouth shall be stopped, and all flesh shall become silent before God.

2. Because he would leave them inexcusable in their obstinacy. Therefore he took this pains with them, because he knew they were obstinate, v. 4. He knew they were so obstinate and perverse that, if he had not supported the doctrine of providence by prophecy, they would have had the impudence to deny it, and would have said that their idol had done that which God did. He knew very well, (1.) How wilful they would be, and how fully bent they would be upon that which is evil: I knew that thou wast hard; so the word is. There were prophecies as well as precepts which God gave them because of the hardness of their hearts: "Thy neck is an iron sinew, unapt to yield and submit to the yoke of God' commandments, unapt to turn and look back upon his dealings with thee or look up to his displeasure against thee; not flexible to the will of God, nor pliable to his intentions, nor manageable by his word or providence. Thy brow is brass; thou art impudent and canst not blush, insolent and wilt not fear or give back, but wilt thrust on in the way of thy heart." God uses means to bring sinners to comply with him, though he knows they are obstinate. (2.) How deceitful they would be and how insincere in that which is good, v. 8. God sent his prophets to them, but they did not hear, they would not know, and it was no more than was expected, considering what they had been. Thou wast called, and not miscalled, a transgressor from the womb. Ever since they were first formed into a people they were prone to idolatry; they brought with them out of Egypt a strange addictedness to that sin; and they were murmurers as soon as ever they began their march to Canaan. They were justly upbraided with it then, Deut. ix. 7, 24. Therefore I knew that thou wouldst deal very treacherously. God foresaw their apostasy, and gave this reason for it, that he had always found them false and fickle, Deut. xxxi. 16, 27, 29. This is applicable to particular persons. We are all born children of disobedience; we were called transgressors from the womb, and therefore it is easy to foresee that we shall deal treacherously, very treacherously. Where original sin is actual sin will follow of course. God knows it, and yet deals not with us according to our deserts.

Encouragement to God's People. (b. c. 708.)

9 For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. 10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. 11 For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another. 12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. 13 Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. 14 All ye, assemble yourselves, and hear; which among them hath declared these things? The Lord hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans. 15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.

The deliverance of God's people out of their captivity in Babylon was a thing upon many accounts so improbable that there was need of line upon line for the encouragement of the faith and hope of God's people concerning it. Two things were discouraging to them—their own unworthiness that God should do it for them and the many difficulties in the thing itself; now, in these verses, both these discouragements are removed, for here is,

I. A reason why God would do it for them, though they were unworthy; not for their sake, be it known to them, but for his name's sake, for his own sake, v. 9-11. 1. It is true they had been very provoking, and God had been justly angry with them. Their captivity was the punishment of their iniquity; and if, when he had them in Babylon, he had left them to pine away and perish there, and made the desolations of their country perpetual, he would only have dealt with them according to their sins, and it was what such a sinful people might expect from an angry God. "But," says God, "I will defer my anger" (or, rather, stifle and suppress it); "I will make it appear that I am slow to wrath, and will refrain from thee, not pour upon thee what I justly might, that I should cut thee off from being a people." And why will God thus stay his hand? For my name's sake; because this people was called by his name, and made profession of his name, and, if they were cut off, the enemies would blaspheme his name. It is for my praise; because it would redound to the honour of his mercy to spare and reprieve them, and, if he continued them to be to him a people, they might be to him for a name and a praise. 1. It is true they were very corrupt and ill-disposed, but God would himself refine them, and make them fit for the mercy he intended for them: "I have refined thee, that thou mightest be made a vessel of honour." Though he does not find them meet for his favour, he will make them so. And this accounts for his bringing them into the trouble, and continuing them in it so long as he did. It was not to cut them off, but to do them good. It was to refine them, but not as silver, or with silver, not so thoroughly as men refine their silver, which they continue in the furnace till all the dross is separated from it; if God should take that course with them, they would be always in the furnace, for they are all dross, and, as such, might justly be put away (Ps. cxix. 119) as reprobate silver, Jer. vi. 30. He therefore takes them as they are, refined in part only, and not thoroughly. "I have chosen thee in the furnace of affliction, that is, I have made thee a choice one by the good which the affliction has done thee, and then designed thee for great things." Many have been brought home to God as chosen vessels and a good work of grace has been begun in them in the furnace of affliction. Affliction is no bar to God's choice, but subservient to his purpose. 3. It is true they could not pretend to merit at God's hand so great a favour as their deliverance out of Babylon, which would put such an honour upon them and bring them so much joy; therefore, says God, For my own sake, even for my own sake, will I do it, v. 11. See how the emphasis is laid upon that; for it is a reason that cannot fail, and therefore the resolution grounded upon it cannot fall to the ground. God will do it, not because he owes them such a favour, but to save the honour of his own name, that that may not be polluted by the insolent triumphs of the heathen, who, in triumphing over Israel, thought they triumphed over the God of Israel and imagined their gods too hard for him. This was plainly the language of Belshazzar's revels, when he profaned the holy vessels of God's temple at the same time that he praised his idols (Dan. v. 2, 4), and of the Babylonians' demand (Ps. cxxxvii. 3), Sing us one of the songs of Zion. God will therefore deliver his people, because he will not suffer his glory to be thus given to another. Moses pleaded this often with God: Lord, what will the Egyptians say? Note, God is jealous for the honour of his own name, and will not suffer the wrath of man to proceed any further than he will make it turn to his praise. And it is matter of comfort to God's people that, whatever becomes of them, God will secure his own honour; and, as far as is necessary to that, God will work deliverance for them.

II. Here is a proof that God could do it for them, though they were unable to help themselves and the thing seemed altogether impracticable. Let Jacob and Israel hearken to this, and believe it, and take the comfort of it. They are God's called, called according to his purpose, called by him out of Egypt (Hos. xi. 1) and now out of Babylon, a people whom with a distinguishing favour he calls by name, and to whom he calls. They are his called, for they are called to him, called by his name, and called his; and therefore he will look after them, and they may be assured that, as he will deliver them for his own sake, so he will deliver them by his own strength. They need not fear them, for, 1. He is God alone, and the eternal God (v. 12): "I am he who can do what I will and will do what is best, he whom none can compare with, much less contend with. I am the first; I also am the last." Who can be too quick for him that is the first, or anticipate him? Who can be too hard for him that is the last, and will keep the field against all opposers, and will reign till they are all made his footstool? What room then is left to doubt of their deliverance when he undertakes it whose designs cannot but be well laid, for he is the first, and well executed, for he is the last. As for this God, his work is perfect. 2. He is the God that made the world, and he that did that can do any thing, v. 13. Look we down? We see the earth firm under us, and feel it so; it was his hand that laid the foundation of it. Look we up? We see the heavens spread out as a canopy over our heads, and it was his hand that spread them, that spanned them, that stretched them out, and did it by an exact measure, as the workman sometimes metes out his work by spans. This intimates that God has a vast reach and can compass designs of the greatest extent. If the palm of his right hand (so the margin reads it) has gone so far as to stretch out the heavens, what will he do with his outstretched arm? Yet this is not all: he has not only made the heavens and the earth, and therefore he in whom our hope and help is omnipotent (Ps. cxxiv. 8), but he has the command of all the hosts of both; when he calls them into his service, to go on his errands, they stand up together, they come at the call, they answer to their names: "Here we are; what wilt thou have us to do?" They stand up, not only in reverence to their Creator, but in a readiness to execute his orders: They stand up together, unanimously concurring, and helping one another in the service of their Maker. If God therefore will deliver his people, he cannot be at a loss for instruments to be employed in effecting their deliverance. 3. He has already foretold it, and, having infinite knowledge, so that he foresaw it, no doubt he has almighty power to effect it: "All you of the house of Jacob, assemble yourselves, and hear this for your comfort, Which among them, among the gods of the heathen, or their wise men, has declared these things, or could declare them?" v. 14. They had no foresight of them at all, but those who consulted them were very confident that Babylon should be a lady for ever and Israel perpetual slave; and their oracles did not give them the least hint to the contrary, to undeceive them; whereas God by his prophets had given notice to the Jews, long before, of their captivity and the destruction of Jerusalem, as he had now likewise given them notice of their release (v. 15): I, even I, have spoken; and he would not have spoken it if he could not have made it good: none could out-see him, and therefore we may be sure that none could outdo him. 4. The person is pitched upon who is to be employed in this service, and the measures are concerted in the divine counsels, which are unalterable. Cyrus is the man who must do it; and it tends much to strengthen our assurance that a thing shall be done when we are particularly informed how and by whom. It is not left at uncertainty who shall do it, but the matter is fixed. (1.) It is one whom God is well pleased in, upon this account, because he is designed for this service: The Lord has loved him (v. 14); he has done him this favour, this honour, to make him an instrument in the redemption of his people and therein a type of the great Redeemer, God's beloved Son, in whom he was well pleased. Those God does a great kindness to, and has a great kindness for, whom he makes serviceable to his church. (2.) It is one to whom God will give authority and commission: I have called him, have given him a sufficient warrant, and therefore will bear him out. (3.) It is one whom God will by a series of providences lead to this service: "I have brought him from a far country, brought him to engage against Babylon, brought him step by step, quite beyond his own intentions." Whom God calls he will bring, will cause them to come (so the word is), to come at the call. (4.) It is one whom God will own and give success to. Cyrus will do God's pleasure on Babylon, that which it is his pleasure should be done and which he will be pleased with the doing of, though Cyrus has ends of his own to serve and has no regard either to the will of God or to his favour in the doing of it. His arm (Cyrus's army, and in it God's arm) shall come, and be upon the Chaldeans, to bring them down (v. 14); for, if God call him and bring him, he will certainly make his way prosperous, v. 15. Then we may hope to prosper in our way when we follow a divine call and guidance.

Encouragement to God's People. (b. c. 708.)

16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God , and his Spirit, hath sent me. 17 Thus saith the Lord , thy Redeemer, the Holy One of Israel; I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. 18 O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: 19 Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me. 20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob. 21 And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out. 22 There is no peace, saith the Lord , unto the wicked.

Here, as before, Jacob and Israel are summoned to hearken to the prophet speaking in God's name, or rather to God speaking in and by the prophet, and that as a type of the great prophet by whom God has in these last days spoken unto us, and that is sufficient: Come near therefore, and hear this. Note, Those that would hear and understand what God says must come near, and approach to him; let them come as near as they can. Let those that have hearkened to the tempter now come near, and hear this, that they may be confirmed in their resolutions to serve God. Those that draw nigh to God may depend upon this, that his secret shall be with them. Here,

I. God refers them to what he hath both said to them and done for them formerly, which if they would reflect upon, they might thence fetch great encouragement to trust in God at this time. 1. He had always spoken plainly to them from the beginning, by Moses and all the prophets: I have not spoken in secret, but publicly, from the top of Mount Sinai, and in the chief places of concourse, the solemn assemblies of their tribes; he did not deliver his oracles obscurely and ambiguously, but so that they might be understood, Hab. ii. 2. 2. He had always acted wonderfully for them: "From the time that they were first formed into a people there I am, there have I been resident among them and presiding in their affairs (he sent them prophets, raised them up judges, and frequently appeared for them), and therefore there I will be still." He that has been with his people hitherto will be to the end.

II. The prophet himself, as a type of the great prophet, asserts his own commission to deliver this message: Now the Lord God (the same that spoke from the beginning and did not speak in secret) has by his Spirit sent me, v. 16. The Spirit of God is here spoken of as a person distinct from the Father and the Son, and having a divine authority to send prophets. Note, Whom God sends the Spirit sends. Those whom God commissions for any service the Spirit in some measure qualifies for it; and those may speak boldly, and must be heard obediently, whom God and his Spirit send. As that which the prophet says to the same purport with this (ch. lxi. 1) is applied to Christ (Luke iv. 21), so may this be; the Lord God sent him, and he had the Spirit without measure.

III. God by the prophet sends them a gracious message for their support and comfort under their affliction. The preface to this message is both awful and encouraging (v. 17): Thus saith Jehovah, the eternal God, thy Redeemer, that has often been so, that has engaged to be so, and will be faithful to the engagement, for he is the Holy One, that cannot deceive, the Holy One of Israel, that will not deceive them. The same words that introduce the law, and give authority to that, introduce the promise, and give validity to that: "I am the Lord thy God, whom thou mayest depend upon as in relation to thee and in covenant with thee."

1. Here is the good work which God undertakes to fulfil in them. He that is their Redeemer, in order to that, will be, (1.) Their instructor: "I am thy God that teaches thee to profit, that is, teaches thee such things as are profitable for thee, things that belong to thy peace." By this God shows himself to be a God in covenant with us, by his teaching us (Heb. viii. 10, 11); and none teaches like him, for he gives an understanding. Whom God redeems he teaches; whom he designs to deliver out of their afflictions he first teaches to profit by their afflictions, makes them partakers of his holiness, for that is the profit for which he chastens us, Heb. xii. 10. (2.) Their guide: He leads them to the way and in the way by which they should go. He not only enlightens their eyes, but directs their steps. By his grace he leads them in the way of duty, by his providence he leads them in the way of deliverance. Happy are those that are under such a guidance!

2. Here is the good-will which God declares he had for them by his good wishes concerning them, v. 18, 19. He had indeed brought them into captivity, but it was owing to themselves, nor did he afflict them willingly. (1.) As when he gave them his law he earnestly wished they might be obedient (O that there were such a heart in them! Deut. v. 29. O that they were wise! Deut. xxxii. 29), so, when he had punished them for the breach of his law, he wished they had been obedient: O that thou hadst hearkened to my commandments! v. 18. O that my people had hearkened unto me! Ps. lxxxi. 13. This confirms what God had said and sworn, that he has no pleasure in the death of sinners. (2.) He assures them that, if they had been obedient, that would not only have prevented their captivity, but would have advanced and perpetuated their prosperity. He had abundance of good things ready to bestow upon them if their sins had not turned them away, ch. lix. 1, 2. [1.] They should have been carried on in a constant uninterrupted stream of prosperity: "Thy peace should have been as a river; thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last." Labitur, et labetur in omne volubilis ævum—It flows, and will for ever flow; not like the waters of a land-flood, which are soon gone. [2.] Their virtue and honour, and the justice of their cause, should in all cases have borne down opposition by their own strength, as the waves of the sea. Such should their righteousness have been that nothing should have stood before it; whereas, now they had been disobedient, the current of their prosperity was interrupted, and their righteousness overpowered. [3.] The rising generation should have been very numerous and very prosperous; whereas they were now very few, as appears by the small number of the returning captives (Ezra ii. 64), not so many as of one tribe when they came out of Egypt. They should have been numberless as the sand, according to the promise (Gen. xxii. 17), which they had forfeited the benefit of: "The offspring of thy bowels would have been innumerable, like the gravel of the sea, if thy righteousness had been irresistible and unconquerable as the waves of the sea." [4.] The honour of Israel should still have been unstained, untouched: His name should not have been cut off, as now it is in the land of Israel, which is either desolate or inhabited by strangers; nor should it have been destroyed from before God. We cannot reckon the name either of a family or of a kingdom destroyed till it is destroyed from before God, till it ceases to be a name in his holy place. Now God tells them thus what he would have done for them if they had persevered in their obedience, First, That they might be the more humbled for their sins, by which they had forfeited such rich mercies. Note, This should engage us (I might say, enrage us) against sin, that it has not only deprived us of the good things we have enjoyed, but prevented the good things God had in store for us. It will make the misery of the disobedient the more intolerable to think how happy they might have been. Secondly, That his mercy might appear the more illustrious in working deliverance for them, though they had forfeited it and rendered themselves unworthy of it. Nothing but a prerogative of mercy would have saved them.

3. Here is assurance given of the great work which God designed to work for them, even their salvation out of their captivity, when he had accomplished his work in them.

(1.) Here is a commission granted them to leave Babylon. God proclaimed, long before Cyrus did, that whoever would might return to his own land (v. 20): "You have a full discharge sent you: Go you forth out of Babylon; the prison-doors are thrown open, and the trumpet sounds, proclaiming a release." Perhaps with this word, as a means, the Spirit of the Lord stirred up the spirits of those that did take the benefit of Cyrus's proclamation (Ezra i. 5): Flee you from the Chaldeans, not with an ignominious stolen flight, as Jacob fled from Laban, but with a holy disdain, as scorning to stay any longer among them; flee you, not silently and sorrowfully, but with a voice, with a voice of singing, as they fled of old out of Egypt, Exod. xv. 1.

(2.) Here is the news of this sent to all parts: "Let it be declared; let it be told; let it be uttered; make it to be heard by the most remote, by the most remiss; send the tidings of it by word of mouth; send it by writing, from city to city, from kingdom to kingdom, even to the utmost regions, to the ends of the earth." This was a figure of the publishing of the gospel to all the world; but that brings glad tidings which all the world is concerned in, this only that which it is fit all should take notice of, that they may be invited by it to forsake their idols and come into the service of the God of Israel. Let them all know then, [1.] That those whom God owns for his are such as he has dearly bought and paid for: The Lord has redeemed his servant Jacob; he has done it formerly, when he brought them out of Egypt, and now he is about to do it again. Jacob was God's servant, and therefore he redeemed him; for what had other masters to do with God's servants? Israel is God's son, therefore Pharaoh must let him go. God redeemed Jacob, and therefore it was fit that he should be his servant (Ps. cxvi. 16); the bonds God had loosed tied them the faster to him. He that redeemed us has an unquestionable right to us. [2.] That those whom God designs to bring home to himself he will take care of, that they want not for the necessary expenses of their journey. When he brought them out of Egypt, and led them through the deserts, they thirsted not (v. 21), for in all their removals the water out of the rock followed them; thence he caused the waters to flow, and, since rock-water is the clearest and finest, God clave the rock, and the waters gushed out; for he can fetch in necessary supplies for his people in a way that they think the least likely. This refers to what he did for them when he brought them out of Egypt; when all this was literally true. But it should now be in effect done again, in their return out of Babylon, so well provided for should they and theirs be in their return. God does his work as effectually by marvellous providences as by miracles, though perhaps they are not so much taken notice of. This is applicable to those treasures of grace laid up for us in Jesus Christ, from which all good flows to us as the water did to Israel out of the rock, for that rock is Christ.

(3.) Here is a caveat put in against the wicked who go on still in their trespasses. Let not them think to have any benefit among God's people. Though in show and profession they herd themselves among them, let them not expect to come in sharers; no (v. 22), though God's thoughts concerning the body of that people were thoughts of peace, yet to those among them that were wicked and hated to be reformed there is no peace, no peace with God or their own consciences, no real good, whatever is pretended to. What have those to do with peace who are enemies to God? Their false prophets cried Peace to those to whom it did not belong; but God tells them that there shall be no peace, nor any think like it, to the wicked. The quarrel sinners have commenced with God, if not taken up in time by repentance, will be an everlasting quarrel.

CHAP. XLVIII.

Ver. 1. HEar ye this O houſe of Jacob] Ye ſtiffenecked of Iſrael, and uncircumciſed in heart and eares, who do alwayes reſiſt the Holy Ghoſt, Act. 7.51. to you be it ſpoken: for to the Iſraelites indeed enough hath been ſaid of this ſubject already.

Which are called by the name of Iſrael] Sed nomen inane crimen immane: Ye are called Jews, and make your boaſt of God, Rom. 2.17. having a form of knowledge,Picti eſtis Iſraelitae, eſt[illegible: 1 letter] hypocritae. Rom. 2.20. and of godlineſs, 2 Tim. 3.5. and that's all: the voyce of Jacob, but the hands of Eſau. Let ſuch fear Jacobs fear, My Father perhaps will feel me, and I ſhall ſeem to him as a deceiver: and I ſhall bring a curſe upon me and not a bleſſing, Gen. 27.12. 'Tis ſure enough.

And are come forth out of the waters of Judah] i. e. Out of the bowels,Pro [non-Latin text not transcribed] videtur hic legendum [non-Latin text not transcribed] as Gen. 15.4. as waters out of a ſpring, Deut. 33.28. Pſal. 68.26. Judah was the tribe royal (hence they ſo gloried) and remained ruling with God, and faithful with the Saints, when other tribes revolted.

Which ſwear by the Name of the Lord] And not of Baal.

And make mention of the God of Iſrael] Who was neer in their mouths, but far from their reines, Jer. 22.2. Pſal. 50.16. Religionem ſimulabant, cum in cute eſſent nequiſſimi, arrant hypocrites.

But not in truth, nor in righteouſneſſe] i. e. Without faith and ſound converſion.

Ver. 2. For they call themſelves of the holy City] Inhabitants of Jeruſalem and men of Judah: yea they ſwore by their City and Temple, as appeareth in the Goſpel, and cryed out ad ravim uſque, The Temple of the Lord, the Temple of the Lord, Jer. 7. like as the Romiſts now do, The Church, the Church; glorying in the falſe and empty title of Roman Catholicks, Sed grande eſt Chriſtianum eſſe, non dici, ſaith Hierom: and it is a great vanity, ſaith the Poet, Reſpicere ad fumos & nomina vana Catonum.

And ſtay themſelves] As far as a few good words will go. See on Mic. 3.11.

The Lord of hoſts is his Name] So ſaid theſe hypocrites, bearing themſelves bold upon ſo great a God, who had all creatures at his command.

Ver. 3. I have declared the former things] This God had ſaid oft before: but being now to conclude this comfortable Sermon, he repeats here the heads of what had been ſpoken in the ſeven foregoing Chapters.

Ver. 4. Becauſe I knew that thou art obſtinate] Heb. hard, obduraete: therefore do I ſo inculcate theſe things, if by any means I may mollify thee. Hypocrites are harder to be wrought upon then other ſinners.

And thy neck is an iron ſinew] Thou art utterly averſe from, yea adverſe to any good, no more bended thereunto than if the body had for every ſinew a plate of iron.

And thy brow braſſe] Sinews of iron argue a natural impotency and ſomewhat more: but brows of braſſe impudency in evil; quando pudet non eſſe impudentes, when men are ſhameleſſe in ſin, ſetting it upon the cliffe of the Rock, Ezek. 24.7. and declaring it as Sodom, Iſa. 3.9.

Ver. 5. I have even from the beginning, &c.] See ver. 3. It is probable that there were many among the Jews, who when they ſaw themſelves to be ſo puniſhed, and the heathen proſpered, would be ready to think that the God of Iſrael either could not or would not do for his people, as thoſe Devil-gods did for theirs. For their help therefore under ſuch a temptation, God was pleaſed to foretell his people what good or evil ſhould betide them; and accordingly to accompliſh it.

Ver. 6. Thou haſt heard; ſee all this] Here God extorteth from them a confeſſion of the aforeſaid truth; and urgeth them to atteſt and publiſh it.

Ver. 7. They are created now] i. e. They are now brought to light by my Revelations and predictions.

Behold I knew them] By my gods or Diviners, or by my natural ſagacity.

Ver. 8. Yea thou heardeſt not, yea thou kneweſt not] Yea ſo oft uſed here, is very emphatical; and ſheweth how hardly ſinners are born down, and made to beleeve plain truths, where they are prepoſſeſſed with conceits to the contrary.

And waſt called a tranſgreſſour from the womb] Ever ſince thou madeſt and worſhippedſt a golden Calf in the wilderneſſe (See here the Note on Pſal. 58.3.) and art ſtill as good at reſiſting the Holy Ghoſt, as ever thy Fathers were, Act. 7.51.

Ver. 9. For my name ſake will I defer mine anger] Heb. prolong it. Here he ſetteth forth the cauſe of his patience toward ſo perverſe a people, viz. the ſole reſpect to his own glory whereof he is ſo tender, and ſo loth to be a loſer in: Propter me faciam.

And for my praiſe] The praiſe of my might and mercy.

That I cut thee not off] Which I would do, were it not that I feared the wrath of the enemy, leſt thine adverſaries ſhould behave themſelves ſtrangely, and leſt they ſhould ſay Our hand is high, and the Lord hath not done all this, Deut. 32.27.

Ver. 10. Behold I have refined thee, but not with ſilver] Much leſſe as gold, which is wont to be fined moſt exactly,Non agam ſummo jure tecum. Jun. and to the uttermoſt; becauſe theſe precious mettles will not periſh by fire. But thou haſt more droſſe in thee than good oare: therefore I have refined thee with favour, Pſal. 118.18. Ne totus disperires, leſt I ſhould undoe thee: for if thy puniſhment ſhould be commenſurate to thine offence, thou muſt needſly periſh.

I have choſen thee in the furnace of affliction] i. e. In affliction, which is as a furnace or crucible. See Ezek. 20.37.

Ver. 11. For mine own ſake, even for mine own ſake] This is oft repeated, that it may once be well obſerved. Bene cavet ſpiritus ſanctus ubique in Scripturis ne noſtris operibus ſalutem tribuamus; it is Oecolampadius his Note upon the firſt verſe of this Chapter, i. e. The holy Ghoſt doth everywhere in Scripture take courſe that we aſcribe not our ſafety to our own works. See on chap. 43.13.

For how ſhould my Name be polluted?] As it will be by the blaſphemous Heathens, who elſe will ſay that their gods are fortiores & faventiores, more powerful and more merciful than the God of the Hebrews. Thus the Turkes at this day, when they have beaten the Chriſtians, cry up their Mahomet as mightier than Chriſt.

And I will not give my glory to another] Preſſe this in prayer: 'tis an excellent argument, Exod. 32.12. Joſh. 7.9. Pſal. 79.9, 10. Pſal. 115.1, 2. The Saints after all other arguments uſed, hunc quaſi arietem admovent, minde God of his glory engaged; and then doubt not to prevail with him.

Ver. 12. I am he] Heb. Hu; this the Rabbines make to be one of the names of God. Sanchez here obſerveth, that by this threefold I is meant the holy Trinity: the Deity of Jeſus Chriſt is rightly proved from this text, compared with Rev. 1.11. and 22.13.

Ver. 13. My hand hath alſo laid the foundation of the earth] My left hand, Oecolamp. in loc. ſay the Rabbins, as my right hand ſpanned the heavens; that is, meted them out as a workman doth his work. God did but call unto them both, and they ſtood up together; Vain therefore and needleſs was the diſputation of the Samerites and the Hillelites among the Jews, Whether was firſt created the heaven or the earth?

Ver. 14. The Lord hath loved him] i. e. Cyrus. He ſo loveth his people that for their ſakes he loveth all their Benefactours and well-wiſhers. See Gen. 12.3.

He will do his pleaſure] See chap. 43.14.

Ver. 15. I have brought him] Heb. made him to go, or cauſed him to come, who of himſelf had no ſuch mind to come on ſuch a deſigne. Herodotus telleth us, that Cyrus had once reſolved to let alone the ſiege of Babylon as unfeiſable: but God altered his mind, as we here read, and proſpered his work.

Ver. 16. Come ye near unto me and hear this] God calleth often for audience, as knowing our dulneſs and croſſeneſs, our oſcitancy and inadvertency: a good mirrour for Miniſters.

I have not spoken in ſecret] See chap. 41.26.

From the time that I was, there am I] Viz. At the Creation, as Prov. 8.22, 23.Diod. Or, I have from everlaſting been the Authour of that counſel by which all theſe things have had as is were their firſt beginning; and afterwards, in their appointed time, I have brought them forth by my power.

And now the Lord God and his Spirit hath ſent me] i. e. Me Iſaiah the Prophet; whoſe writings ſhould therefore be prized and beleeved by us as moſt authentike and authoritative, becauſe he was commiſſionated by the bleſſed Trinity.

Ver. 17. I am the Lord thy God which teacheth thee to profit] And do therefore ſo oft call upon thee to hear me, not for any benefit to my ſelf but to thee alone. And the truth is, In all the Commandements of God, if they were open to us, if we did ſee the ground of them, we ſhould ſee there were ſo much reaſon for them, and ſo much good to be got by them, that if God did not command them, yet it would be beſt for us to practiſe them.

Which leadeth thee by the way that thou ſhouldeſt go] Heb. making thee to tread in the way thou ſhalt walk, carefully chuſing thy ſteps for thee, and ſetting thy foot right: thus he led Joſeph like a ſheep, Pſal. 80.2. and Iſrael through the deep as an horſe in the wilderneſſe that they ſhould not ſtumble, Iſa. 63.13. Thrice happy are the Saints in ſuch a guide. The ſteps of a good man are ordered by the Lord, and he delighteth in his way, Pſal. 37.23.

Ver. 18. Oh that thou hadſt hearkened to my Commandements] See the like wiſhes, Deut. 32.29. and 5.29. Pſal. 81.13. implying, that ſo they might have redeemed many ſorrows, eſcaped many miſeries.

Then had thy peace been as a river] Great peace have all they that love Gods Law, and nothing ſhall offend them, Pſal. 119 105. they ſhall have a confluence of all comforts and contentments: yet ever with an exception of the croſs, as need requireth.

And thy righteouſneſſe as the waves of the ſea] Which are perpetual, fluctus fluctum trudit.

Ver. 19. Thy ſeed alſo had been as the ſand] As was promiſed to Abraham, and performed to his poſterity: Such a [non-Latin text not transcribed] there is in godlineſs, and in doing of Gods Commandements ſo great reward.

His name ſhould not have been cut off] As it was of old among the heathens (ſee Horace, Juvenal, Martial, &c.) and is at this day among the Turkes, who uſually ſwear, Judaeus ſim ſi fallam, &c. See Zach. 8.13. with the Note.

Ver. 20 Go ye forth of Babylon] The word among the Jews, that deſpaired of ever returning from Babylon: but the Prophet by an unexpected alarum commandeth them to return, ſhewing how and why they ſhould do ſo; and carrieth himſelf no otherwiſe than as if he had been a Captain in the midſt of thoſe captives, &c.

Ver. 21. And they thirſted not when he led, &c.] Your Fathers did not of old: nor ſhall you now in your return homeward. The Jews tell us of many miracles then wrought alſo: but we read of no ſuch matter in Ezra; and we know that Gods pilgrims ſhall want no neceſſary accommodation: that, he will be ſure to ſee to.

Ver. 22. There is no peace, ſaith the Lord, unto the wicked] Babylons beſt dayes are paſt: therefore go ye forth of her, ver. 20. The wicked of what Nation ſoever that hearken not to Gods Commandements (as ver. 18.) well they may have a truce,Liv. Hiſt. lib. 9. but no true peace certainly. That which they have is pax infida, pax incertae (as that of the Romanes with the Samnites) a peace no peace: and how can it be better, ſo long as their wickedneſſes and witchcrafts are ſo many? 2 King. 9.22. Tranquillitas illa tempeſtas erit: as after a South-wind aroſe Euroclydon, Act. 27.13, 14. ſo after a falſe peace ſtorm and tempeſt everlaſting: this ſhall be the portion of their cup, Pſal. 11.6. See chap. 57.20, 21.