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21. Remember these things, O Jacob. He now applies to the use of the people what he had so often said about the superstitions and falsehoods of the Gentiles, by which men who are not well instructed are deceived in the worship of God. Nor does he write these things solely for the men of his own age, but chiefly for their posterity, who were to be carried away into Babylon, and might have been corrupted by long intercourse with the Babylonians, and drawn aside from the true worship of God, if the Lord had not laid upon them those restraints. The Prophet therefore exhorts them, while they were held captive, to bring those exhortations to remembrance, and by means of them to strengthen their hearts amidst those grievous calamities.

For thou art my servant. I have formed thee. He adds this reason why they ought to remember these promises, and to beware of the general contagion of other men; for it would have been intolerable that the elect people, whom God had surrounded by the barriers of his Law, that they might be separated from others, should freely and indiscriminately mingle with the pollutions of the Gentiles. As if he had said, “It is not wonderful that the Babylonians should wander in their errors, but thou oughtest to be unlike them; for ‘I have formed thee,’ that thou mightest ‘serve me;’ I have regenerated and sanctified thee, that thou mightest be an heir of eternal life.”

Of this creation we have stated largely, on former occasions, that it relates to the renewal of the soul. Scripture frequently employs this argument, “Ye have been called to sanctification and not to uncleanness,” (1 Thessalonians 4:7,) “Walk as the children of light” (Ephesians 5:8) “in the midst of a crooked and perverse nation,” (Philippians 2:15,) and in other passages of the same kind. Here we ought to infer that we shall be doubly punished, if it shall be found that we have quenched by neglect or indifference the light by which the Lord hath enlightened us; for our criminality will be far greater than that of others on whom he has not bestowed a similar favor. Heathens shall indeed be punished, and no excuse of ignorance shall be of any avail to them; but far heavier shall be the punishment of those who shall abuse the grace of God.

Do not thou forget me. He means that it is impossible for any who have once entered into the right path to be led aside from it, if they are not chargeable with forgetfulness of God; for error and delusions can never prevail, so long as the remembrance of God is rooted in our hearts. Let every one, therefore, who turns aside from God, and falls into superstition and impiety, lay the blame on his own wickedness. We ought thus to observe carefully the cause of apostasy, that is, forgetfulness of God, which gradually withdraws us from the right path, till we leave it altogether. Besides, he reminds them that by this remedy they will be secure against revolt, if they be employed in constant meditation; for our minds, through their sluggishness, easily contract rust, so to speak, which infects and corrupts all knowledge of God till it be entirely destroyed.

22. I have blotted out, as a cloud, thy iniquities. The Lord promises to his people future deliverance; for our hearts cannot be actually raised towards God, if we do not perceive that he is reconciled to us. In order, therefore, that he may keep the people whom he hath once bound to himself, he adds a promise by which he comforts them, that they may be fully convinced that the banishment shall not be perpetual; for God, being a most indulgent Father, moderates his chastisements in such a manner, that he always forgives his children.

When he says that “he has blotted out their iniquities,” this relates literally to the captives who were punished for their transgressions; and the consequence was, that, when God was appeased, they would be delivered. It is a demonstration from the cause to the effect. The guilt has been remitted, and therefore in like manner the punishment has been remitted; for the Jews, as soon as they have been reconciled to God, are freed from the punishment which was inflicted on account of guilt. Yet there is an implied exhortation to repentance, that they may not only groan under the heavy load of chastisement, but may consider that they are justly punished, because they have provoked God’s anger; and indeed, whenever God deals severely with us, we ought not merely to wish relief from uneasiness and pain, but we ought to begin with pardon, that God may no longer impute sins to us. Yet this passage overthrows the distinction of the Sophists, who acknowledge that guilt is remitted, but deny that punishment is remitted, as we have already explained fully in other passages.

The metaphor of “a cloud” has the same meaning as if the Lord had said that he will no longer pursue them in his displeasure, ¹⁸⁷¹⁸⁷     “A la rigueur.” “Rigorously.” or punish them, because, when guilt has been remitted, they are reconciled; in the same manner as when the sky has become calm, the clouds which intercepted from the earth the light of the sun, are “blotted out” and disappear. We must therefore reject the diabolical inventions of men, which overthrow the whole doctrine of the forgiveness of sins, while they openly contradict the doctrine of the prophets.

Return thou to me. This may be taken in two senses, either that the Lord exhorts the people to repentance, or that he encourages them to hope for deliverance; but both senses may agree well. We have said that it is the ordinary practice of Scripture, whenever redemption is mentioned, to exhort to repentance; for the Lord wishes to bring us back to himself in this manner, that he may render us fit for receiving his layouts. Besides, as the people, through their unbelief, were very far from cherishing the hope of salvation, it may likewise be taken for a confirmation, that the people may believe that they will undoubtedly return; as if he had said, “Though thou thinkest that I am estranged from thee, yet know that I will take care of thee.” And I approve more this latter sense, and think that it agrees better with the context; for the Prophet labors above all things to confirm the promises of God, and to fix them deeply on their hearts.

For I have redeemed thee. He commands the Jews to “return to him,” though their banishment stood in the way of their expecting that he would be a deliverer; as if he had said, “Though I appear to be estranged from you, yet trust; for I have determined to redeem you.”

23. Praise, O ye heavens. He now exhorts the Jews to render thanksgiving, not only that they may testify their gratitude, but that their own expectation of deliverance may be strengthened; and, therefore, he enjoins believers to look upon it as an event already accomplished, as if the Lord had already delivered them. Such modes of address make a deeper impression on our hearts than if the promises had been presented in a naked form. Since, therefore, believers might doubt of their salvation, because they still languished amidst their miseries and were almost dead, the Prophet arouses them, and not only dictates to them a song, that they may fulfill their vows, but shews that the word of God will be so great and uncommon that it shall move heaven and earth and the dumb creatures.

Burst into praise, ye mountains. We might simply have interpreted it, “Heaven above and earth below;” but as he mentions the “mountains,” he gives the appellation of the lower parts of the earth to places which are level, such as plains and valleys, that all countries, wherever they are situated, may be excited to praise and celebrate the name of God.

For Jehovah hath redeemed Jacob. He now adds, that that work which he had aroused all to admire is the redemption of the Church, and declares that the glory of God shall shine forth in it illustriously. Besides, it is proper to remember what I formerly remarked, that here not only does he celebrate the return of the people to their native country, but the end is also included; for they would be “redeemed” from the captivity in Babylon on this condition, that God should at length collect under one head a Church taken out of the whole world. ¹⁸⁸¹⁸⁸     “Son Eglise composee de toutes les nations de la terre.” “His Church composed of all the nations in the world.”

24. Thus saith Jehovah. The Prophet will immediately describe in his own manner the strength and power of God; because the bare promises would have little authority and weight, if the power of God were not brought forward, in order to remove all doubt from our hearts. By our distrust and obstinacy we are wont to lessen the power and goodness of God, that is, to ascribe to it less than we ought; and, therefore, the Prophet, by remarkable commendations, which we shall soon afterwards see, will encourage believers to learn to hope beyond hope.

Thy Redeemer. He begins by praising the goodness and fatherly kindness with which God has embraced his Church, and which he intends to exercise till the end; for the declaration of his power and strength would have little influence on us, if he did not approach to us and assure us of his kindness. We ought not therefore to begin with his majesty, nor to ascend so high, lest we be thrown down; but we ought to embrace his goodness, by which he gently invites us to himself. The name Redeemer in this passage refers to past time, because the Jews, who had once been brought out of Egypt, as from a gulf, by an incredible miracle, ought to have been strengthened by the remembrance of that “redemption” to expect continual advancement. (Exodus 12:51.)

And thy Maker. He calls himself the “Maker,” in the same sense which we formerly explained; that is, because he regenerates by his Spirit those whom he adopts, and thus makes them new creatures; and therefore he mentions, in passing, the former benefits which they had received, that they may conclude from them, for the future, that God will abide by his promises. When he added from the womb, it was in order that the people might acknowledge that all the benefits which they had received from God were undeserved; for he anticipated them by his compassion, before they could even call upon him. By this consolation David comforted his heart in very severe distresses,

“Thou art he who brought me out of the womb; I trusted in thee while I was hanging on my mother’s breast; I was thrown on thee from my birth; thou art my God from my mother’s womb.” (Psalm 22:9, 10.)

Yet here he does not speak of the favor generally bestowed, by which God brings any human beings into the world, but praises his covenant, by which he adopted the seed of Abraham to a thousand generations; for they were not at liberty to doubt that he would wish to preserve his work even to the end.

Who alone stretcheth out the heavens. Now follow the commendations of his power, because he has measured out at his pleasure the dimensions of heaven, and earth. By the word “stretcheth out” he means that he has in his hands the government of the whole world, and that there is nothing that is not subject to him; for the power of God ought to be united to his word in such a manner as never to be separated.

25. Frustrating the signs. The Prophet expressly added this, because Babylon surpassed other nations not only in the force of arms, and in troops and resources, but likewise in some remarkable sagacity, by which she appeared to penetrate even to heaven. What injury could befall those who foresaw at a distance future events, and could easily, as was commonly supposed, ward off imminent dangers? The astrologers, who were celebrated among them, foretold all events; and from them sprung that bastard Astrology which is called Judicial, by which even now many persons of great abilities are led astray. They assumed the name of Mathematicians, in order to recommend themselves more to the approbation of the people. The Egyptians boasted of being the authors of that science, and of being the first who taught it; but let us leave them to settle their dispute. It is certain that the Babylonians practiced that art from the very commencement, and esteemed it highly, so that both the Greeks and the Romans gave to those astrologers the name of Chaldees. Since, therefore, they placed much confidence in that science, the Lord threatens that he will overthrow all that belongs to it.

By the word signs he means the positions, conjunctions, and various aspects of the stars, about which Astrologers speculate; and he afterwards says that he maketh them mad Some take the word בדים (baddim) to mean lies, as if he had said that the divinations to which the Astrologers pretend are nothing but absolute delusions; but I choose rather to interpret it diviners, as we frequently find it used in that sense.

It is asked, “Does he condemn the astrology of the Chaldeans universally, or only the abuse and corruption of it?” I reply, in this passage he merely condemns those signs by means of which the Chaldeans prophesied, and imagined that they knew future events; for the Lord declares that they are absolutely worthless. It was not without good reason that he forbade the people to consult Chaldeans, astrologers, diviners, soothsayers, or any other kind of fortune-tellers, and commanded that no one who practiced that art should be permitted to dwell among the people. (Deuteronomy 18:10.) Now, if any certain information could have been obtained from the position and aspect of the stars, the Lord undoubtedly would not thus have condemned that science. Since, therefore, he forbade it without exception, he shewed that it contains nothing but absolute delusion, which all believers ought to detest.

But the defenders of that absurdity argue that the Lord gave the planets and stars “for signs.” (Genesis 1:14.) Granting this principle, I reply, that we ought to inquire of what, things they are the “signs;” for we do not condemn that Astronomy ¹⁸⁹¹⁸⁹     The Latin word Astrologia has a wider signification than the English word Astrology; for it sometimes denotes, as it undoubtedly does in this instance, “Astronomy,” which belongs to the lawful domains of calculation and science. — Ed. which surveys the courses of the planets, in which we ought to acknowledge the wonderful majesty of God. But we condemn men addicted to curiosity, who wish to learn from them how long any government shall last, and what shall befall this city or that people, or even this or that man; for they go beyond limits, and abuse “signs,” which were not given for the purpose of being omens of future events. I do acknowledge that we are sometimes warned by heavenly signs, to see that we have provoked the Lord’s anger, or that chastisements are hanging over our heads, but not to venture to give minute explanations or conclusions, or to determine those hidden and secret events which we have no right to search and explore. But above all, we ought to observe the cause and origin of impiety; for, as soon as that error prevails, that the life of man is governed by the influence of the stars;, the judgment-seat of God is overthrown, so that he is not the judge of the world in inflicting punishments, or in restoring to life by his mercy those who were perishing. They who think that the stars, by their irresistible influence, control the life of men, immediately become hardened to the imagination of destiny, so that they now leave nothing to God. Thus the tribunals of God are buried, and consequently piety is extinguished, and calling on God is altogether at an end.

He calls them wise men, and speaks of their knowledge, by way of admission, because they boasted greatly of the title of “wisdom,” when they uttered those things which they had learned from the stars, as if they had been admitted into the counsel of God; and therefore he means that those empty masks of “wisdom” will not hinder the Lord from overturning their whole estate; for all their contrivances and tricks shall be brought to nothing.

26. Confirming the word. The Prophet now applies to his purpose what he had formerly said; for, although he spoke in general terms, still he had a specific object in view, to adapt to the circumstances of the present occasion all that he said, that the people might not be alarmed at that pretended wisdom of the Chaldeans, or doubt that God would one day deliver them. With their unfounded predictions, therefore, he contrasts the promises of God, that they might not imagine that that monarchy was free from all danger.

The promise was this,

“Babylon shall fall, but my people shall be restored to liberty.” (Isaiah 21:9.)

The Babylonians laughed at these promises, “As if we could not foresee by means of the stars what shall happen to us!” On this account the Lord says that he will confirm, that is, he will actually fulfill what he has promised, and will accomplish those things which could neither be foreseen nor imagined by those wise men. What the prophets foretold, wicked men treated as an empty sound which would quickly pass away. With this opinion he contrasts the word “confirm” or “raise up,” by which he means that God will establish the truth of his words.

Of his servant. By the word “servant” he means all the prophets, if it be not thought better to view it as chiefly denoting Isaiah, who announced and testified this deliverance more clearly than all others. But it is unnecessary to limit it to a single individual, for it related to them all, and he likewise calls them by the ordinary name, “ambassadors” or “messengers” of God, because he had sent many, in order to support by their common and universal consent the faith of his people.

The counsel of his messengers. By the word “counsel” he means the decrees of God, but not every kind of decrees; for we have no right to inquire about his secret purposes which he does not manifest by his servants, but, when he reveals to us what he will do, we ought to receive the threatenings of the prophets with as much reverence as if God admitted us into the most secret recesses of the heavens. Let not men therefore dispute according to their fancy, after God hath spoken by the mouth of the prophets. In a word, he intended to recommend the authority of his word, which is declared to us by the ministry of men, as if it revealed to us the eternal purpose of God.

Saying to Jerusalem. After having spoken in general terms, the Prophet applies more closely to the present subject that certainty of the promises of God; for otherwise the people could not have obtained any advantage from it; and, therefore, he expressly adds the mention of “Jerusalem,” that they may know that it shall be restored. Thus, we ought chiefly to behold in this matter the power of God in determining to defend his Church in a wonderful manner, and to raise her from death to life as often as is necessary. If, therefore, we think that God is true and powerful, let us not doubt that there will always be a Church; and when it appears to be in a lamentably ruinous condition, let us entertain good hope of its restoration. What is here said of “Jerusalem” relates to the whole Church; and, therefore, if we see that she is in a ruinous condition, and that her cities are demolished, and if nothing be visible but frightful and hideous desolation, let us rely on this promise, that she shall at length be raised up and perfectly restored.

27. Saying to the deep. This is generally considered to be an allegorical description of Babylon, and I certainly do not deny that it is included; but yet I cannot think of limiting it to Babylon, for I prefer to view it simply as denoting any unexpected change. He shews that some great revolution will be necessary, as if the people must be drawn out of the depths of the sea, but declares that God will easily surmount every obstacle, for he can easily “make the deep dry, and dry up the rivers.” In my opinion he rather appears to allude to that former redemption, (Exodus 14:29,) when the Lord brought the people out of Egypt through the Red Sea; as if he had said, “I did this for your fathers, and therefore you ought to hope for the same thing from me, and not to imagine that a return to your native land shall be closed against you.”

28. Saying to Cyrus. This is a remarkable passage, in which we not only may see the wonderful providence of God, but which likewise contains a striking proof of the truth and certainty of the prophecies. Here “Cyrus” was named long before he was born; for between the death of Manasseh, by whom Isaiah was slain, and the birth of “Cyrus,” more than a century intervened. Besides, even though he had been born, who would have conjectured that he should come from the most distant mountains of Persia to Babylon? These things ought therefore to be carefully observed, for they shew clearly that it was not by a human spirit that Isaiah spoke. No one would ever have thought that there would be a person named “Cyrus,” who should fly from the most distant and barbarous countries to deliver the people of God. ¹⁹⁰¹⁹⁰     “Lequel viendroit avec une merveilleuse vistesse.” “Who should come with amazing swiftness.”

As to the objection made by infidels, that those things might have been forged by the Jews after they were fulfilled, it is so foolish and absurd that there is no necessity for refuting it. The Jews perused those prophecies, while they were held in captivity, in order that they might cherish in their hearts the hope of deliverance, and would have been entirely discouraged, if the Lord had not comforted them by such promises. These records, therefore, supported the hearts of believers in hope and confidence; and I have no doubt that Cyrus, when he learned that God had appointed him to be the leader and shepherd for bringing back Israel, was astonished at those promises, and that they induced him to cherish kind feelings towards the people, so as to supply them with food and with everything that was necessary for their journey. Thus the Lord points out the person by whose hand he has determined to bring back his people, that they may not look around on all sides in perplexity.

Even by saying to Jerusalem. This is the conclusion, by which the former statements are confirmed, that they may rest assured that “Jerusalem” shall infallibly be built, and may learn from it how dear and precious they are to God, when they shall see the monarchy of all the east transferred to the Persians. At the same time he points out the end for which Jerusalem was to be rebuilt, namely, that the pure worship of God might be restored; for he does not promise this restoration, that men may seek their own ease or the conveniencies of life, but that the Lord’s people may purely and sincerely call upon him without any disturbance. This ought to be carefully observed, for there are many who value more highly their own convenience and external comforts than the honor and worship of God. Hence also Haggai complained bitterly, that all were eager to build their own houses, but almost all gave themselves no concern about the Temple. (Haggai 1:4.) But it was the will of the Lord that men should care most about his house, and that is the import of what the Prophet says, —

And to the temple, Thou shalt be founded. But in the present day he does not thus recommend to us a temple of wood or stone, but living temples of God, which we are; for the Lord hath chosen his habitation in us. (2 Corinthians 6:16.) Such, therefore, are the temples which must be diligently built by the doctrine of the word, that we may lead a holy and righteous life, and may render to God the worship which is due to him; for this is the reason why the Lord wishes that there should be a Church in the world, that the remembrance of his name may not perish.