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18. Therefore will Jehovah wait. The Prophet now adds consolation; for hitherto he threatened to such an extent that almost all the godly might be thrown into despair. He intended therefore to soothe their minds, and encourage them to hope for better things, that they might embrace the mercy of God in the midst of those miseries, and might thus nourish their souls by his word. He contrasts this “waiting” with the excessive haste against which he spoke loudly at the beginning of the chapter, where he reproved the people for noisy haste, and condemned them for unbelief; but now, on the contrary, he reproaches them by saying that the Lord will not render like for like in consequence of the contempt with which they have treated him, and will not in that manner hasten to punish them. Others explain it, “He commands you to wait,” or “he will cause you to wait.” But the meaning which I have brought forward appears to me to be more appropriate.

For Jehovah is a God of judgment. To make the former statement more plain, we must lay down this principle, that God exercises moderation in inflicting punishment, because he is inclined to mercy. This is what he means by the word “judgment;” for it denotes not only punishment, but also the moderation which is exercised in chastening. In like manner, Jeremiah says,

“Chasten me, O Lord, but in judgment,
not in thy wrath, lest thou crush me.” (Jeremiah 10:24.)

And again, I will not consume thee, but will chastise thee in judgment. ²⁹⁸²⁹⁸    {Bogus footnote} (Jeremiah 30:11.) “Judgment” is thus contrasted with severity, when the Lord observes a limit in punishing believers, that he may not ruin those whose salvation he always promotes; and, accordingly, as Habakkuk says, “in the midst of wrath he remembers his mercy.” (Habakkuk 3:2.) He is not like us, therefore; he does not act with bustling or hurry, otherwise at every moment we must perish, but he calmly waits. Nor is it a slight confirmation of this when he adds, that God gives a proof of his glory by pardoning his people.

And therefore will he be exalted, that he may be gracious to you. Others translate the words, “till he be gracious to you;” but I think that the former translation is more appropriate, and it agrees better with the meaning of the particle ל (lamed.) The Lord appears to lie still or to sleep, so long as he permits his Church to be assailed by the outrages of wicked men; and the customary language of Scripture is to say that he sits, or lies unemployed, when he does not defend his Church. It might be thought that he lay still when he gave loose reins to the Chaldeans to oppress the Jews; and therefore the Prophet says, that the Lord will arise and ascend his judgment-seat. Why? “That he may be gracious to you.”

Blessed are all that wait for him. This is an inference from the former statement, in which he called Jehovah “a God of judgment.” While he thus restrains himself, he draws from it an exhortation to patience and “waiting,” and makes use of a part of the same verb, “wait,” which he had formerly used. They were chargeable with distrust, and were distressed by strange uneasiness and restlessness of mind; for they were fearfully harassed by their unbelief, so that they could not “wait” for God calmly. To cure this vice, he enjoins them to “wait,” that is, to hope. Now, hope is nothing else than steadfastness of faith, that is, when we wait calmly till the Lord fulfil what he has promised. When he says that they who shall patiently “wait” for him will be “blessed,” he declares, on the other hand, that they who allow themselves to be hurried away by impatience, and do not repent of their crimes and their wickedness, are wretched and miserable, and will at length perish; for without hope in God there can be no salvation or happiness.

19. Surely the people in Zion shall dwell in Jerusalem. He confirms the former statement, that the people will indeed be afflicted, but will at length return to “Zion.” Now, this might be thought incredible after the desolation of the city and of the whole country, for it seemed as if the whole nation had perished; yet Isaiah promises that the Church shall be preserved. He begins with Mount “Zion,” on which the temple was built, and says that there men will henceforth call on the Lord. He likewise adds, “in Jerusalem,” by which he means that the Church shall be enlarged and increased, and that all that had formerly been laid waste shall be restored. Yet he intimates that “Jerusalem” shall again be populous, because God had chosen it to be his sanctuary.

Weeping thou shalt not weep. ²⁹⁹²⁹⁹    {Bogus footnote} The meaning is, that this mourning shall not be perpetual. The Church, that is, all believers, while they were in this wretched and distressed condition, must have been exceedingly sorrowful; but he says that those tears shall come to an end. To the same purport is it said by the Psalmist, “They who sow in tears shall reap in joy.” (Psalm 126:5.) The Lord permits us indeed to be afflicted with great anguish; but at length he cheers us, and gives us reason for gladness, when he restores his Church; for that is the true joy of believers. Besides, as it is difficult to taste any consolation when the mind is overwhelmed by a conviction of God’s vengeance, he holds out a ground of consolation in the mercy of God, because, when he is appeased, there is no reason to dread that joy and peace shall not immediately return. But, as the Prophet Habakkuk says in the passage already quoted, “in his wrath the Lord remembers mercy;” and he never punishes believers with such severity as not to restrain and moderate his strokes, and put a limit to his chastisements. (Habakkuk 3:2.)

At the voice of thy cry. The Prophet points out the manner of obtaining pardon, in order to arouse believers to pray earnestly, and to supplicate with earnest groanings; for if there be no repentance, if we do not ask pardon from God, we are altogether unworthy of his mercy. If, therefore, we wish that the Church should be gathered together, and rescued from destruction by a kind of resurrection, let us cry to God to listen to our sighs and groanings; and if there be no sorrow of heart that excites us to prayer, we have no right to expect any alleviation.

He will answer thee. This means nothing else than that he will give evidence of his kindness and aid; for the Lord “answers,” not by word, but by deed. Yet let us not think that he will instantly comply with our wishes, which are often hasty and unseasonable. He will undoubtedly assist us when the proper time arrives, so that we shall know that he had in view our salvation.

20. When the Lord shall have given you. He continues the same subject, and strengthens believers, that they may not faint; for patience springs from the hope of a more prosperous issue. Accordingly, he prepares them for enduring future chastisement, for the wrath of God will press hard on them for a time; but he immediately promises that a joyful issue awaits them, when they shall have endured those calamities and distresses; for God will restrain his severity. Thus, I consider ו (vau) to mean “When” or “After;” as if he had said, “When you shall have endured those troubles, then will the Lord bless you; for he will change your condition for the better.”

Thy rain shall no longer be restrained. ³⁰⁰³⁰⁰    {Bogus footnote} The word מורה (mōrĕh) is viewed by some commentators as meaning “a teacher.” But this does not agree with the context; for, although the chief fruit of our reconciliation to God is to have faithful “teachers,” yet, as the ignorant multitude was more deeply affected by the want of food, Isaiah accommodates his language to their ignorance, and gives them a taste of God’s fatherly kindness under the emblem of abundance of food.

By the words “bread” and “water,” he means extreme want and scarcity of all things, and therefore he calls it “bread of anguish and water of affliction.” ³⁰¹³⁰¹    {Bogus footnote} Instead of this famine, he says that he will send them plenty and abundance. This is what he means by the word rain; for he describes the cause instead of the effect, as if he had said, “The earth shall yield fruit in abundance.” This had a literal and special reference to a country, the fertility of which depended entirely on heaven; for it was not watered by rivers or fountains, but by rains.

“The land whither ye go to possess it,” says Moses, “is a land of hills and valleys, and drinketh water of the rain of heaven.” (Deuteronomy 11:11.)

He declares that the fruits of the earth, which the Lord took away or diminished by barrenness, will return; because, in consequence of the copious “rains,” ³⁰²³⁰²    {Bogus footnote} there will be large and abundant produce. Thus, when the Lord shall punish us, let us comfort our hearts with these statements and promises.

21. Then shall thine ears hear. It was indeed no despicable promise which he made of an abundant produce of the fruits of the earth, but the chief ground of gladness and joy is, when God restores to us pure and sound doctrine; for no scarcity of wheat ought to terrify and alarm us so much as a scarcity of the word; and indeed, in proportion as the soul is more excellent than the body, so much the more ought we to dread this kind of famine, as another prophet also reminds us. (Amos 8:11.) Isaiah promises this to the Jews as the most valuable of all blessings, that they shall be fed with the word, by the want of which they had formerly been heavily afflicted. The false prophets also boast of the word, and in a more haughty and disdainful manner than godly teachers: they wish to be reckoned and declared to be the best guides; but they lead men into error, and at length plunge them into destruction. But the word which points out the right path comes from God alone, though it would be of little service to us, if he did not also promise that he would give us ears; for otherwise he would speak to the deaf, and we should hear nothing but a confused sound.

A word behind thee. These words must be extended so far as to mean that he will not permit what he speaks to us to be useless, but will inwardly move our understandings and hearts, so as to train them to true obedience; for by nature we are not willing to learn, and must be altogether formed anew by his Spirit. The word hear is very emphatic. He compares God to a schoolmaster, who places the children before his eyes, that he may more effectually train and direct them; by which he expresses the wonderful affection and care manifested towards us by God, who does not reckon it enough to go before us, but also “with his eye upon us gives us direction.” (Psalm 32:8.) But the Prophet declares that they who follow God as their guide will be in no danger of going astray.

Walk ye in it. This is an exhortation to cheerful progress, so that their journey may not be retarded, as frequently happens, by any uncertainty. What he adds, about the right hand and the left, might be thought absurd; for when Moses pointed out to the people the way in which they should walk, he at the same time charged them “not to turn aside to the right hand or to the left.” (Deuteronomy 5:32; 17:20.) The road is straight and we ought not to seek any departures from it.

What then does the Prophet mean? I reply, he uses the words “Right” and “Left” in a different sense; for he means by them every kind of transactions which we must undertake to perform. These are various, as there are also various modes of living; and every person meets with difficulties of many kinds, and is under the necessity of deliberating about them. By the “right and left hand,” therefore, he means all the actions of human life, whatever they are, so that, in all that we undertake, we may have God for our guide, and may always regulate our transactions by his authority, whether we must go “to the right hand or to the left.” And hence we derive very great consolation, that the Lord will favor our undertakings, and will direct our steps, to whatever hand we turn, provided only that we do not turn aside from the path which he points out to us.

22. Then shall you profane the covering. This shews that the heavenly direction will not be without effect; for they will bid adieu to their errors, and devote their minds to the pure worship of God; and the Prophet expressly mentions the outward profession of true godliness, by which they will openly proclaim that they have renounced idolatry. For, since statues and images are instruments of idolatry and superstition, they who are truly converted to God detest and abhor them, and, as far as lies in their power, profane them as we read that Jehu did, who profaned the altars of Baal, and turned his temple into a common sewer. (2 Kings 10:27.) The example given by him and by others of the same class ought to be followed by godly princes and magistrates, if they wish to give a genuine proof of their repentance; for, although repentance is seated in the heart, and has God for a witness, it is shewn by its fruits. Isaiah has mentioned one class of them instead of the whole; for in general he shews that the proof of true repentance is, when men make it appear that they hold in abhorrence everything that is opposed to the worship of God. When he says that the idols are profaned, he does not mean that they were formerly sacred; for how could anything be sacred that dishonors God, and defiles men by its pollution? But, as men falsely imagine that they possess some sacredness, that is the reason why he says that they are “profaned,” and that they ought to be despised and rejected as things of no value and altogether unclean.

The covering ³⁰³³⁰³    {Bogus footnote} of the graven images of thy silver. When he speaks of the “silver” and “gold” of the graven images, he means that no loss or damage prevents believers from abhorring the worship of idols. Such considerations restrain many from casting away idols altogether, because they see that “gold” or “silver” or something else is lost, and they choose rather to keep their idols than to sustain the smallest loss. Covetousness holds them in its net, so that they are more willing to sin of their own accord, and to pollute themselves with these abominations, than to lose this or that. But we ought to prefer the worship of God to everything else, to set little value on gold, to cast away pearls, and to loathe everything that is accounted precious, rather than defile ourselves with such crimes. In short, nothing can be so valuable that it ought not to be despised and reckoned worthless by us, when it comes into competition with overturning the kingdom of Satan and restoring the worship of God. In this manner we actually shew whether the love of God and of religion dwells in our hearts, when a sincere abhorrence of our wicked ignorance drives us to throw away all that is polluted.

23. Then will he give rain to thy seed. From the fruit he again shews how desirable it is to be converted to God; for the fruit of repentance is, that he receives converted persons into favor, and bestows his blessing on them, so that they are in want of nothing, but, on the contrary, are loaded with every kind of blessings. As troubles and distresses proceed from the wrath of God, whom we provoke by our crimes, so, when he is pacified, everything goes on prosperously with us, and we obtain every sort of kindness, as the Law more fully testifies. (Leviticus 26:3-13; Deuteronomy 28:3-14.) A little before, he had spoken of “rain,” from which they were led to expect an abundant supply of food; but because he had not observed order in beginning with earthly and fading blessings, he therefore now adds to doctrine, which is spiritual nourishment, those things which belong to the use of this corruptible life; for, although godliness has the promise of the present life as well as “of that which is to come,” (1 Timothy 4:8,) yet first of all it aims at heaven. (Matthew 6:33.)

Hence also let us learn that it is in vain for men to toil in cultivating their fields, if the Lord do not send rain from heaven. Our labors must be watered by him, and he must “give the increase;” otherwise they will be of no service. Yet we must not expect rain but from the blessing of God; and if we receive abundant produce, we ought to give to him the glory. Hence learn also that we shall be in want of nothing, and shall obtain very abundant fruits of our labors, if we are converted to God, and that it is our own fault that we often suffer poverty and want, because by our wickedness we drive away from us the blessing of God. Let us not therefore ascribe barrenness and famine to any other causes than to our own fault; for it is impossible that there should be so great a multitude of men as to be incapable of deriving support and nourishment from the earth; but by our iniquities and transgressions we shut the bosom of the earth, which would otherwise be laid open to us, and would abundantly yield fruits of every description, that we might lead a prosperous and happy life.

And thy cattle shall feed. What he now adds about the “cattle” tends greatly to magnify the grace of God; for if his kindness overflows even on the dumb cattle, (Psalm 36:6,) how much more on men whom “he created after his image.” (Genesis 1:27.) But we need not wonder if brute beasts, which were created for the use of men, suffer hunger along with their masters, and that they have a share in the bestowal of favor when God is reconciled to men.

24. Thine oxen also. When he promises that the oxen and the asses shall eat abundant and clean provender, this is a repetition and confirmation of what was stated in the preceding verse. This passage is taken from the Law, (Deuteronomy 28:11,) and is gladly and frequently quoted by the prophets, in order that we may learn to discern in the sickness and death of cattle the indignation of God, and to desire more earnestly to be reconciled to him, that our houses may be filled with his goodness.

25. And it shall come to pass. When the prophets describe the kingdom of Christ, they commonly draw metaphors from the ordinary life of men; for the true happiness of the children of God cannot be described in any other way than by holding out an image of those things which fall under our bodily senses, and from which men form their ideas of a happy and prosperous condition. It amounts therefore to this, that they who obey God, and submit to Christ as their king, shall be blessed. Now, we must not judge of this happiness from abundance and plenty of outward blessings, of which believers often endure scarcity, and yet do not on that account cease to be blessed. But those expressions are allegorical, and are accommodated by the Prophet to our ignorance, that we may know, by means of those things which are perceived by our senses, those blessings which have so great and surpassing excellence that our minds cannot comprehend them.

And on every high hill there shall be streams. When he says that “on the mountains” there shall be “streams and rivulets,” he gives a still more striking view of that plenty and abundance with which the Lord will enrich his people. Water is not plentiful on the peaks of the mountains, which are exceedingly dry; the valleys are indeed well moistened, and abound in water; but it is very uncommon for water to flow abundantly on the tops of the mountains. Yet the Lord promises that it shall be so, though it appear to be impossible; but by this mode of expression he foretells that, under the reign of Christ, we shall be happy in every respect, and that there will be no place in which there shall not be an abundant supply of blessings of every description; that nothing will be so barren as not to be rendered fruitful by his kindness, so that everywhere we may be happy. This is what we should actually experience, if we were fully under the authority of Christ. We should plainly see his blessing on all sides, if we sincerely and honestly obeyed him; everything would go on to our wish; and the whole world and everything in it would contribute to our comfort; but, because we are very far from yielding that obedience, we have only a slight taste of those blessings, and enjoy them so far as we have advanced in newness of life.

By the day of slaughter, is denoted another mark of the divine favor, that God will keep his people safe and sound against the violence of enemies; and in this way the Prophet gives credibility to the former prediction; for otherwise it would have been difficult to believe that captives and exiles would enjoy such prosperity. Here he speaks therefore of the slaughter of the wicked; as if he had said, “The Lord will not only do you good, but will also drive out your enemies.” It is generally thought that the Prophet now speaks of the defeat which befell the wicked king Sennacherib when he besieged Jerusalem. (2 Kings 19:35; Isaiah 37:36.) But when I examine it more closely, I am more disposed to view this passage as referring to the destruction of Babylon; for although a vast multitude of persons was slain, when Sennacherib was shamefully put to flight, yet still the people were not delivered. This reminds us that we ought not to despair, even though our enemies be very numerous, and have abundance of garrisons, troops, and fortifications; for the Lord can easily put them to flight and defend his Church. Let us not be terrified at their power or rage, or be discouraged because we are few in number; for neither their troops, nor their bulwarks, nor their rage and insolence, will hinder them from falling into the hands of God.

26. And the light of the moon shall be. The Prophet was not satisfied with describing an ordinary state of prosperity, without adding something extraordinary; for he says that the Lord will go beyond the course of nature in this kindness and liberality. It never happened that the brightness of “the sun” was increased, unless when “the sun” stood still in the days of Joshua, in order to give time for pursuing the enemies, (Joshua 10:12,13,) and when, for the sake of Hezekiah, the dial went backward. (2 Kings 20:11; Isaiah 38:8.) But on this occasion nothing is said about those miracles. ³⁰⁴³⁰⁴    {Bogus footnote} Besides, the Prophet does not speak about prolonging the course of “the sun” above our horizon, but about increasing its brightness sevenfold. He shews what will be the condition of the godly under the reign of Christ; for in other respects the Lord

“maketh his sun to shine on the bad as well as on the good.” (Matthew 5:45.)

But here he speaks of happiness in which ungodly men can have no share. There is one kind of liberality which is bestowed indiscriminately on all, and another kind which is peculiar to believers alone; as it is said, “Great is the abundance of thy goodness which thou hast laid up for them that fear thee.” (Psalm 31:19.) Isaiah speaks of this special favor, ³⁰⁵³⁰⁵    {Bogus footnote} and, in order to describe it, borrows metaphors from well-known objects. Accordingly, he declares that God will enlighten believers with so great brightness that, if “seven” suns were brought together, their brightness would be far inferior to this.

When the Lord shall have bound up the breach of his people. That the weight of afflictions, by which the people were soon afterwards overwhelmed, might not hinder them from believing this statement, he likewise adds another promise, that the Lord will be like a physician to heal their wounds. Hence it follows, that the people must be chastened, and, in some measure, prepared for repentance by wounds, and must even be crushed and bruised in such a manner as to be reduced almost to nothing.

And healed the stroke of their wound. What he now adds about a “stroke,” is intended to shew that this bruising will not be slight; for it resembles a body beaten and wounded by many strokes. If therefore we shall be ready at any time to think that the Lord deals harshly with us, let us call to remembrance those predictions, that the Lord will “bind up our wounds,” which otherwise might appear to be mortal. And if any one ask why the Lord chastises his people so severely, I reply, that it produces no good effect on us when he treats us mildly; our vices are deeply rooted, and adhere to our very marrow, and cannot be separated but by a razor which has a sharp and keen edge.

27. Behold the name of the Lord cometh. He threatens the destruction of the Assyrians, who were at that time the chief enemies of the Church. From almost all their neighbors, indeed, the Jews received annoyance; but as the Assyrians were greatly superior to others in wealth and power, so the prophets, when they speak of enemies, mention them almost exclusively, and afterwards the Babylonians, who obtained the monarchy; though, as we have already seen, they frequently, by a figure of speech in which a part is taken for the whole, include the Chaldeans under the name of Assyrians. By “the name of God” he unquestionably means God himself; but he makes use of this circumlocution, because the Assyrians and other nations worshipped gods made of gold and silver, and held up the Jews to ridicule, because they did not worship him under any image, or statue, or resemblance; as one who wrote against them says that “they worship the bright clouds and the deity of the sky.” ³⁰⁶³⁰⁶    {Bogus footnote} Thus wicked and ungodly men always judge of God according to outward appearances; while the prophets, on the other hand, remind believers of “the name of God.” “That God who revealed himself to you by his name, whom you do not feel, whom you do not see, will take vengeance on your insults.”

From afar. He adds this as if he granted what was said by them; for ungodly men, when they do not perceive the hand of God, think that he is at a great distance, and mock at the confidence of believers as groundless. Accordingly, the Prophet, adapting his language to the views of unbelievers, shews that God, whom they thought to be at a great distance, will come, or rather, has already come, and is at hand. This is what he means by the particle הנה, (hĭnnĕh,) behold, which he contrasts with the word ממרהק, (mĭmmĕrhŏk,) “from afar,” directing believers, in this manner, to rise above all obstructions, that by their hope they may arrive at that assistance which he promised.

His face burneth. In order to shew that the celebration of the name of God in Judea is not vain or groundless, the Prophet describes the power of God, that is, the power which he will employ in driving out the enemies of the Church, as dreadful. When he addresses those who believe in him, in order to encourage them to the exercise of faith, he shews himself to be kind, gentle, patient, slow to anger, and merciful; but to the ungodly he holds out nothing but fear and terror. (Exodus 34:6.) And as the ungodly are terrified when God is mentioned, so believers, drawn by a conviction of his goodness, rely on him, and are not distressed by such fears. This shews us that we ought continually to persevere in the fear of God, that we may not find God to be what he is here described by the Prophet.

His burden is heavy. ³⁰⁷³⁰⁷    {Bogus footnote} That is, the Lord will bring with him dreadful calamities, which the ungodly will not be able to endure; for by “burdens” he means the punishments which are inflicted on the ungodly. He expresses the same thing by the words lips and tongue. But why did he speak of them rather than of the hands? It is, because ungodly men mock at all the threatenings which are uttered by the word of God, and treat as fabulous all that is declared by the prophets. To their own cost, therefore, they shall learn that the sound which proceedeth from the sacred name of God is not without meaning, and is not idle thunder intended merely to strike the ears, but shall at length know by experience what is the power of that word which they despised.

28. And his Spirit. ³⁰⁸³⁰⁸     “And his breath.” — Eng. Ver.
    ^FT565 “Grotius renders רוח (rūăch) anger, Luther and the English version breath; but there is no sufficient reason for excluding an allusion to the Holy Spirit as a personal agent.” — Alexander
    ^FT566 “The sieve of emptiness. A sieve full of holes, that suffers both corn and chaff to pass together to the ground. So shall Jehovah make no distinction among the enemies of Israel.” — Stock
    ^FT567 “And a misleading bridle.” — Alexander
    ^FT568 “His glorious voice. (Heb. The glory of his voice.)” — Eng. Ver. “The majesty of his voice.” — Stock
    ^FT569 Calvin’s phrase, baculus fundatas, is followed by almost all the Latin interpreters, including Vitringa, and appears to have suggested the rendering, grounded staff, which is given in our common version, and has been followed by other translators. Almost all the commentators treat מוסדה (mūsādāh) as the particple Hophal of יסד (yāsăd); but there are strong reasons for viewing it as an abstract noun, for Rosenmüller has justly remarked that מטה (măttēh,) with Tzere instead of Segol, is in the construct state. Availing himself, as it would seem, of this suggestion, Professor Alexander very felicitously renders it “the rod of doom.” “The common version, grounded staff,” says he, “is almost unintelligible. It is now very generally agreed that מוסדה (mūsādāh) denotes the divine determination or decree, and that the whole phrase means the rod appointed by him, or, to put it in a form at once exact and poetical, the rod of destiny or doom.” Diodati’s Italian version gives “Ed ogni passagio della verga ferma,” “and every passage of the firm staff.” — Ed
    ^FT570 “Que la playe a esté attachee au dos de l’Assyrien;” — “That the wound has been fastened to the back of the Assyrian.”
    ^FT571 גיא הנום, (gēhĭnnōm,) “the Valley of Hinnom.”
    ^FT572 “Of old.” — Eng. Ver. He proceeds with that threatening which he had begun to utter, namely, that the Church will indeed be chastised, but yet that the Assyrians shall utterly perish; for he says that they will be plunged into the deep by the “Spirit” of God, or rather, that the “Spirit” himself is like a deep torrent which shall swallow them up. Others translate רוה, ³⁰⁹³⁰⁹    {Bogus footnote} (rūăch,) by “blowing,” and think that the allusion is to a storm or violent wind.

And with a useless sieve. The next metaphor employed is that of a “sieve,” which is very frequent in Scripture (Matthew 3:12.) He says that he will shake the Assyrians with a sieve, in order to thrash and scatter them; and therefore he calls it “the sieve of vanity,” that is, a useless sieve, ³¹⁰³¹⁰    {Bogus footnote} intended not to preserve, but to destroy; for, in another sense, the Lord is wont to “sift” his own people also, so as to gather them like good grain into the barn.

And a bridle causing to err. ³¹¹³¹¹    {Bogus footnote} The third metaphor is that of a “bridle,” by which the Lord continually restrains the pride and rebelliousness of wicked men, and, in a word, shews that he is their Judge. True, indeed, the Lord commonly restrains and subdues his own people by a “bridle,” but it is in order to bring them to obedience; while, on the other hand, he restrains wicked men in such a manner as to cast them down headlong to destruction. This is what he means by the phrase “causing to err.” As furious horses are driven about in all directions by their riders, and, the more they kick are more violently struck and beaten; so the ungodly, when they are kept back, rush eagerly in the opposite direction, as it is beautifully described by David. (Psalm 32:9.)

The object of these metaphors is to shew that we must not sport with the Lord; for, although he appear for a time to act differently, we shall at length know by experience the truth of what the Prophet says, that his “breath” alone will be like a torrent to cast down the wicked, that they may be suddenly overwhelmed. Next, when he gives warning that the nations shall be winnowed with “a useless sieve,” we ought to fear lest the Lord, if he find in us nothing but chaff, throw us on the dunghill. Lastly, we must observe the difference that exists between the children of God and the reprobate; for the Lord chastises both, but in different ways — the children of God, that they may be purified and preserved — and the reprobate, that they may be cast down headlong and destroyed.

29. And you shall have a song as in the night. Here he declares that all the punishments which he threatened against the Assyrians shall tend to the advantage of the Church, because the Lord punishes the outrages committed against his people not less severely than if they had been committed against himself. In this way he testifies his infinite love and kindness towards his own people, when he deigns to take up arms on their behalf. Hence we ought to conclude, that all the threatenings which are found in any part of Scripture tend to the consolation of believers.

When a festival is kept. He says that this “song” will be sacred, and compares it to a “holy solemnity,” in order to excite believers to thankfulness, and to shew that their joy should be directed to God; for it is not enough to rejoice, unless our joy look straight towards God, and unless we keep him alone always in our view; otherwise our joy will be fruitless and irreligious, and will not promote our salvation, or be acceptable to God. He calls it “a song of the night,” because the Jews began the day at sunset, and, as soon as the evening came, celebrated the festival.

To the mountain. He explains more fully of what nature this joy shall be. They shall not dance, as irreligious men do, but shall raise and fix their eyes on God, whom they acknowledge to be the author of every blessing. By “the mountain” he means the temple which was built “on the mountain.” He calls God The Mighty One of Israel, because it was by his assistance that they had been redeemed and preserved; and hence he reminds them that in future they will not be safe in any other way than by placing their hope in God alone. And indeed, when we cherish any conviction of our own strength, we rob God of this title, which is truly and sincerely bestowed on him by none but the lowly and humble, who have laid aside all confidence in their own strength.

30. And Jehovah shall cause to be heard. He confirms what he formerly said about the judgment of God on the Assyrians, and he describes it figuratively, as is very customary both with himself and with the other prophets. When God delays, and does not immediately punish the wicked, we think that he is either asleep or not powerful, and are distracted by doubt and uncertainty. And if we behold some of his judgments, yet such is our natural stupidity, or rather our ingratitude, that we keep before us those masks which hinder us from perceiving the glory of God; for we ascribe it to fortune, or to the plans and contrivances and strength of men, and never, unless when we are compelled, acknowledge that we owe anything to God.

The power of his voice. ³¹²³¹²    {Bogus footnote} For the reasons now stated, the Prophet was not satisfied with having once foretold the vengeance of God against the Assyrians; but he likewise describes it in a lively manner, and repeats it with great earnestness. He declares that the destruction shall be such that men will be constrained to hear “the voice of God;” that is, to acknowledge his judgment, and to confess that this calamity hath proceeded from him, as if he had spoken openly. The matter, therefore, may be thus summed up. The event will be so manifest, that there shall be no one who does not understand that this calamity proceeded from “the mouth,” that is, from the decree of God.

And the descent of his arm shall he cause to be seen. He begins with “the voice of God,” that we may know that he directs by his authority everything that is done on the earth. Yet at the same time he applauds the power of his doctrine, on which it was necessary that his people should rely, in order that the effect might be openly displayed at the proper time. But as the work quickly follows the decree and “voice of God,” he adds “the descent of his arm.” These two things ought always to be joined together; for we ought not to imagine that God is like men, or that he suddenly undertakes anything, and then leaves it defective or incomplete. Whatever he has decreed he likewise executes, and his hand can never be separated from his mouth. On the other hand, he executes nothing at random, but all must have been previously decreed, so that all the punishments which he inflicts are so many displays of righteous judgment.

With deluge and hailstone. That vengeance is illustrated, in the conclusion of the verse, by figures, in order that its terrific character may lead the Jews more cheerfully to raise their faith on high; for it was highly consolatory to them to know that, though they were heavily afflicted, a far more dreadful judgment would soon fall on their enemies. And yet we must not dream, as the Rabbins do, that the Assyrians were struck by a thunderbolt, for their conjecture is excessively frivolous. On the contrary, the Prophet follows the ordinary custom, and, by means of these comparisons, describes the judgment of God, which our prodigious dulness makes us excessively slow to comprehend. Conflagrations, thunderbolts, inundations, and deluges, are somewhat unusual and monstrous events, and thus produce a stronger impression on our own minds. For this reason, the prophets draw a comparison from them, that men may perceive the dreadful and avenging hand of God against the wicked.

31. Surely by the voice of Jehovah. He added this for two reasons; first, to shew why the Assyrian must be bruised; for, since he was cruel and savage to others, it is proper that

“the same measure which he meted should be measured to him again.” (Matthew 7:2.)

This is the ordinary judgment of God against tyrants, as the Prophet says in a subsequent passage of this book,

“Woe to thee that spoilest, for thou shalt be spoiled.” (Isaiah 33:1.)

The second reason is, because the power of the Assyrian king appeared to be so great that he could not fall. Although, therefore, he was fortified on every hand, not only to defend himself, but also to attack others, yet the Prophet says, that “by the voice of God” alone he shall be bruised. Hence we learn how groundless is the confidence of wicked men, who rely on their garrisons and arms, and presumptuously despise God, as if they had not been liable to his judgment. But in order to destroy them, the Lord will have no need of any other arms than his own “voice;” for by the slightest expression of his will he will lay them low. Nor can it be doubted that the Prophet intends to withdraw the minds of believers from earthly means, that they may not inquire how it shall be done, but may be satisfied with the bare promise of God, who is fully able to execute his word as soon as it has gone forth from him.

32. And there shall be in every passage. He means that the Assyrians will in vain try every method of escaping from the hand of God; for wherever they go, whether they attempt to go forward or to turn back, the hand of God shall pursue them. As to the phrase, fastened staff, ³¹³³¹³    {Bogus footnote} I readily adopt the opinion of those who think that the metaphor is taken from those on whom have been inflicted strokes so heavy, that the marks of the instrument of punishment remain, as if a rod or staff were “fastened” in the wound. It will perhaps be thought preferable to interpret it to mean, that the wound is “fastened” ³¹⁴³¹⁴    {Bogus footnote} on the Assyrian, as a foundation is fixed in the earth; for what is not “fastened” may be moved out of its place and carried away. But he shews that that wound is so deeply fixed that it cannot be shaken off or removed. In like manner, the weight of God’s wrath lies on the reprobate, and holds them weighed down to the end. To shew that there is no hope of being able to derive advantage from a change of place, he says everywhere, thus declaring that there shall be no retreat. The clause ought to be thus arranged, “wherever the staff shall pass, there it will stick firmly.”

With tabrets and harps. He means that the issue of the battle will not be doubtful, as when the combatants meet on equal terms; for he says that the victory will be certain; because, as soon as God determines to go forth to fight, he already holds the victory in his hand. “Tabrets and harps,” hands spread out and lifted up, are expressive of the joy of conquerors, when they shout aloud and chant the song of victory.

Shall fight against her. The feminine pronoun בה (bāhh) is viewed by some commentators as referring to the army; but the Prophet undoubtedly intended to express something higher, namely, the head of the army, that is, Babylon, as contrasted with Jerusalem, which also he formerly denoted by a similar pronoun.

From these statements we ought to infer, that the wicked shall at length be destroyed, though they appear to have many means of escape; for wherever they turn, whatever road they take, the “staff” of the Lord shall pursue them, and shall ever remain “fastened” to their back; they shall never escape his hand or get quit of their wounds. We, too, are chastened by the hand of God, but the wounds do not always last; our pains are soothed and abated, and “our grief is turned into joy.” (John 16:20.) Besides, God carries on war against the reprobate in such a manner that they cannot resist him, or gain anything by their attempts. He joins battle with them, indeed, but it is as a conqueror; he even allows them to obtain some advantages, but represses their insolence whenever he thinks proper. If, therefore, we fight under his banner, let us entertain no doubt of obtaining the victory; for, when we have him as our leader, we shall be safe from all danger, and shall undoubtedly come off conquerors.

33. For Tophet is ordained. The Prophet goes on to threaten the vengeance of God, and says that not only a temporary calamity, but also everlasting destruction awaits the wicked; for hell is prepared for them, and not merely for persons of ordinary rank, but likewise for the king himself and the nobles. By “Tophet” he unquestionably means Hell; not that we must fancy to ourselves some place in which the wicked are shut up, as in a prison, after their death, in order to endure the torments which they deserve; but it denotes their miserable condition and excruciating torments. In the book of Kings, it denotes that place where the Jews sacrificed their children to the idol Moloch. (2 Kings 23:10.) It is also mentioned by Jeremiah, (Jeremiah 19:6;) and that place was destroyed and profaned by Josiah on account of the detestable superstition committed in it. (2 Kings 23:10.) The prophets, I have no doubt, intended to give the name of this place to the punishments and torments of the wicked, in order that the bare mention of it might excite horror in godly persons, and that idolatry might be universally regarded with greater abhorrence. The word “Gehenna” ³¹⁵³¹⁵    {Bogus footnote} has the same etymology; for “the Valley of Hinnom” was a name given to Hell (Gehenna) on account of the abominable sacrilege practiced in it.

Since yesterday. ³¹⁶³¹⁶    {Bogus footnote} When we see that all goes well with the wicked, and that they have everything to their wish, we think that they will pass unpunished. For this reason the Prophet, on the contrary, exclaims: “Since yesterday, that is, of old since the beginning of the world, the Lord hath determined what punishments he shall inflict on them.” Though this decree is still hidden from us, yet it must be certain, and cannot fail. Let us not, therefore, judge of the lot of the wicked according to outward appearances; let us wait for the Lord, who in due time will execute his righteous judgment. Yet let us not be rash, or think that God hath forgotten to take vengeance; for he had determined what he should do before it could enter into our mind; nor can we so speedily desire the destruction of the wicked as not to have our thoughts and desires anticipated long before by the Lord, for from the beginning he determined to inflict on them punishments and torments. Some think that it is a parallel passage to that of the Apostle, “Christ yesterday, to-day, and for ever.” (Hebrews 13:8.) But I consider “yesterday” to be here used simply as contrasted with our thoughts, that we may not think that we possess so much wisdom as to be capable of anticipating God: for there is nothing sudden in his purposes, but all were long ago settled and determined by him. He speaks of the punishments of the life to come, as I have already said, that is, of the punishments which the wicked shall endure, in addition to the distresses which they suffer in this life. On this subject it is strange that the Sadducees (Matthew 22:23; Acts 23:8) were so dull and stupid as to confine rewards and punishments within the limits of this life, as if the judgment of God did not extend beyond this world; for the modes of expression which immediately follow would not apply to temporal punishments, and the very name “Tophet,” taken metaphorically, could denote nothing else than God’s highest curse.

Yea, for the king it is prepared. He shews that not even “kings,” who are supposed to be entitled, on account of their majesty and power, to enjoy some peculiar privilege, are exempted from this punishment. Their greatness dazzles the eyes of men, but will yield them no defense, so as to prevent the Lord from punishing them as they deserve.

He says that the slaughter of them will be in a deep place, that we may know that they cannot escape or be rescued from it; and he calls hell broad, that we may know that however numerous they may be, though they all conspire together, they shall likewise perish; for the Lord will not be exhausted by punishing, and he will have a place so large as to contain all his enemies.

The pile of it is fire. He speaks metaphorically concerning the destruction of the reprobate, which otherwise we cannot sufficiently comprehend, in the same manner as we do not understand the blessed and immortal life, unless it be shadowed out by some figures adapted to our capacity. Hence it is evident how foolish and absurd the sophists are, who enter into subtle arguments about the nature and quality of that fire, and torture themselves by giving various explanations of it. Such gross imaginations must be banished, since we know that the Prophet speaks figuratively; and in another passage (Isaiah 66:24) we shall see that “fire” and the “worm” are joined together.