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11. Thus saith Jehovah. I have already said, that I do not agree with those who connect this verse with the preceding, as if God, abandoning his just right, gave permission to the Jews to put questions more than is allowed among men. There is another meaning not much different, that the Israelites are miserable, because they know not, and do not even wish to know the will of the Lord; that they do not seek and even do not accept of consolation; and, in short, that the deep sorrow with which they are oppressed arises from the fault of the people, that is, because they do not ask at the mouth of the Lord. If we adopt this exposition, we must arrive at the conclusion that this passage treats of a different kind of inquiry; for as it is unlawful to thrust ourselves into the secret decrees of God, so he graciously condescends to make known to his people, as far as is necessary, what he intends to do; and, when he opens his sacred mouth, he justly commands us to open our ears to him, and to hear attentively whatever he declares. Now, we also know by experience that which Isaiah brings as a reproach against the ancient people.

But it is more reasonable to view this statement as depending on the preceding, so as to be an application of the metaphor in this sense: “A son will not be allowed to enter into a dispute with his father, and the clay will not be permitted to strive with its potter; how much more intolerable is this liberty which men take, when they prescribe to God in what manner he ought to treat his sons?” For otherwise this sentence would be broken and imperfect, but those two clauses agree beautifully with each other. “The potter will make clay of any shape according to his pleasure, the son of a mortal man will not venture to expostulate with his father; and will you refuse to me, who am the supreme Father and Maker of all things, to have equal power over my sons and my creatures?” If the former meaning be preferred, the Prophet reproaches men with their slothfulness, in not deigning to put questions to God, and to learn from his mouth those things which related to their consolation; for they might have learned from the prophecies that God took care of them, and might have known the conclusion of their distresses. And indeed there is no better remedy in adversity than to ask at the mouth of God, so as not to fix our eyes on the present condition of things, but to embrace with the heart that future salvation which the Lord promises.

“The Lord is faithful, who will not suffer us to be tried beyond what we are able to bear; but with the temptation will also grant deliverance, and will increase his grace in us.”
(1 Corinthians 10:13.)

Command ye me. This must not be understood as denoting authority; for it does not belong to us to “command” God, or to press upon him unseasonably; and it will not be possible for any person to profit by the word of God, who does not bring an humble heart. ²⁰¹²⁰¹     “Un esprit humble et modeste.” “An humble and modest mind.” But God presents himself to us, that we may ask from him what is of importance to us to know; as if he had said, “Order me; I am ready to reveal those things which are of the highest importance for you to know, that you may derive consolation from them.” But as that would be an unnatural mode of expression, I consider that the complaint which I have stated is more simple, that God is robbed of a father’s right, if he do not retain the absolute and uncontrolled government of his Church. Thus, in the clause, Ask me of things to come, the word ask is taken in a bad sense, when men, forgetting modesty, do not hesitate to summon God to their bar, and to demand a reason for anything that he has done. This is still more evident from the word command; as if he had said, “It will belong to you, forsooth, to prescribe what shape I ought to give to my work!”

In a word, the Prophet’s design is to exhort men to moderation and patience; for, as soon as they begin to dispute with him, they endeavor to drag him from his heavenly throne. Now, he does not address the Jews alone, for he needed to restrain the blasphemies which even at that time were current among infidels. It is as if God, wishing to maintain his right, thus refuted the slanders of the whole world: “How far shall your insolence carry its excesses, that you will not allow me to be master in my own workshop, or to govern my family as I think fit?”

12. I made the earth. He appears merely to maintain the power of God, as be had formerly done; so that there is an indirect contrast between God and idols, which superstitious persons worship. Foolish men ask counsel of idols, as if the world were governed at their pleasure. On the contrary, God calls us back to himself, when he says that he

“made the earth, and placed man upon it, and that his hands stretched out the heavens.” (Genesis 1:1, 6,26.)

But it will be more appropriate, in my opinion, to apply the whole of this discourse to the nature of the present subject. “Can anything be more foolish than that men shall uphold their own rank, and shall haughtily interrogate, and treat as a criminal, God, whose majesty is above the heavens?” Thus he indirectly censures the madness of men, who do not scruple to exalt themselves above the very heavens. Yet at the same time he reminds them that, if it must come to a strict examination, God will not want arguments to defend his cause; for, if he governs the whole world, he undoubtedly takes a peculiar care about his own people, and does not care for strangers, so as to allow the members of his family to be scattered and wander. Thus, then, I understand this verse. “Shall I, whose vast and inconceivable wisdom and power shine brightly in heaven and earth, not only be bound by human laws, but be degraded below the ordinary lot of men? And if there be any doubts of my justice, shall not I, who rule and govern all things by my hand, be careful of those whom I have adopted into my family? Shall I not watch over their salvation?”

Thus it is an argument from the less to the greater, and this meaning is agreeable to Scripture. We know that we have been adopted by God, in such a manner that, having been received under his protection, we are guarded by his hand; and none can hurt us, but by his permission. If “a sparrow,” as Christ tells us, “does not fall to the ground without his permission,” (Matthew 10:29,) shall we whom he values more than the sparrows be exposed by him at hazard to the rage and cruelty of enemies? And, therefore, since God upholds all the creatures by his providence, he cannot disregard the Church, which he prefers to the whole world. We must, therefore, betake ourselves to this providence, even in the most desperate affairs, and must not give way to any temptations by which Satan attacks us in various ways.

13. I have raised him up. He now continues the subject on which he had entered in the beginning of the chapter; for, having undertaken to soothe their affliction, which was exceedingly sharp and severe, Isaiah holds out the hope of deliverance, and stretches out his hand to them, that they may look for an absolutely certain redemption. Though you think that you are ruined, yet the Lord will protect you against destruction. Why the reproof which we have seen was intermingled with it, may be easily gathered from the event itself; for, if Isaiah had not abruptly made this digression, the Jews, in their vehement impatience, would have been hurried into despair.

In righteousness. This means “justly and truly,” and must be understood relatively; for it assigns the reason why God determined to raise up Cyrus, that is, because he is a faithful guardian of his Church, and does not disappoint his worshippers. Some explain it, “in justice,” that is, in order that he may punish the Babylonians; and others, “that he may reign justly;” but the Prophet meant nothing of this sort. But in the Scriptures, “righteousness” often signifies fidelity, (Psalm 5:8; 22:31), because the Lord manifests his “righteousness” by fulfilling his promises and defending his servants. The “righteousness” of God shines brightly in giving a display of exalted and perfect rectitude by saving his people; for, although there is no work of God on which a mark of righteousness is not engraven, yet a much more clear and striking proof is seen in the salvation of the Church. The meaning therefore is, that he “raised up” Cyrus, in order to manifest his “righteousness” in him, whom he has appointed to lead and conduct in bringing back his people.

He shall build my city. Jerusalem is meant, which he calls “his city,” because he wished that there the remembrance of his name should be preserved, and because he had consecrated it in a peculiar manner to himself. In like manner God himself had declared,

“Wherever I shall cause my name to be recorded, I will come to thee, and will bless thee.” (Exodus. 20:24.)

Now, there was no other city which he had appointed for sacrifices and vows, and for calling on his name; and, therefore, also it is called (Psalm 46:4, 5) “The city of God, the holy tabernacle of the Most High, for God is in the midst of her;” and in another place it is said, “This is my rest for ever and ever.” (Psalm 132:14.) Now, Cyrus did not build this city with his own hand, but by royal edicts forbade any one to hinder the rebuilding of it, and likewise supplied the people with provisions and money. (2 Chronicles 36:23; Ezra 1:2; 6:3.)

And shall release my captivity, not for a price, that is, “for nothing.” This was uncommon; for, if captives are released by a conqueror, either a price is demanded, or harsh conditions are imposed on them; but Cyrus did nothing of that kind. Hence it follows that this deliverance took place by the will of God, and not by the will of man. The word “captivity” is here used as a collective noun, denoting “captives.”

14. Thus saith Jehovah. He still speaks of the restoration which was afterwards effected under the conduct of Cyrus; but we must keep in remembrance what we formerly remarked, that those promises must be extended farther; for it includes the whole time which followed, down to the coming of Christ. Whoever shall duly consider and weigh this Prophet’s ordinary style will find in his words nothing extravagant, and will not look upon his language as exaggerated.

The labor of Egypt, the merchandise of Ethiopia. The Prophet alludes to the expenses which Cyrus contributed for building and adorning the temple. (Ezra 6:8) At that time was fulfilled what he says, that “the labor of Egypt” and “the merchandise of Ethiopia” came to the Jews; for “Egypt and Ethiopia” were tributaries and subjects of the king of Persia. From those tributes the temple of Jerusalem was rebuilt. But as that restoration was only the prelude to that which was accomplished by Christ, so likewise the homage which foreign nations rendered to the people of God was only the beginning of that homage which various nations rendered to the Church of God, after Christ had been revealed to the world.

Now, under the name of “Egypt, Ethiopia, and the Sabeans,” who flourished at that time, he includes also the rest of the nations. It is as if he had said, “You are now oppressed by the tyranny of foreign nations, but the time shall one day come when they shall be subject to you.” This was not immediately fulfilled, but only at the time when Christ, by his coming, subdued their flinty and hitherto untameable hearts, so that they mildly submitted to the yoke that was laid upon them. But the Lord redeemed his people from Babylon, in order that he might preserve some Church till the coming of Christ, to whose authority all nations should be subject; and therefore we need not wonder, if the Prophet, when speaking of the return of the people, directs his discourse at the same time to God’s end and design, and makes it to be one redemption.

In chains they shall pass over. When he says that the Israelites shall be victorious over all the nations, this depends on the mutual relation between the Head and the members. Because the Only-begotten Son of God unites to himself those who believe in him, so that they are one with him, it frequently happens that what belongs to him is attributed to

“the Church, which is his body and fullness.”
(Ephesians 1:23.)

In this sense also government is ascribed to the Church, not so as to obscure by haughty rule the glory of her Head, or even to claim the authority which belongs to him, or, in a word, so as to have anything separate from her Head; but because the preaching of the gospel, which is committed to her, is the spiritual scepter of Christ, by which he displays his power. In this respect no man can bow down submissively before Christ, without also obeying the Church, so far as the obedience of faith is joined to the ministry of doctrine, yet so that Christ their Head alone reigns, and alone exercises his authority.

Surely ²⁰²²⁰²     “Seulement.” “Only.” God is in thee. He relates what will be said by those who shall make respectful entrearies to the Church. They will acknowledge that “God is in her.” Some translate אך (ach) only, which I do not object to, and even acknowledge to be well adapted to express the Prophet’s meaning; yet it will not be inappropriate to explain it affirmatively, Surely God is in thee

And there is none besides God. ²⁰³²⁰³     “N’y en a point d’autre que Dieu.” “There is no other than God.” He explains the manner in which foreign nations shall be subject to the Jews; that is, by acknowledging that there is no other God than He whom the Jews worshipped. If it be objected, that this has nothing to do with the Jews, who are now alienated from the Church, I reply, The gospel nevertheless proceeded from them, and was diffused throughout the whole world; and thus we acknowledge Jerusalem to be the fountain from which pure doctrine flowed. (Psalm 76:2; Luke 24:47.) In ancient times there undoubtedly were none but the Jews who understood who is God, and what is the proper manner of worshipping him; the rest were devoted to trifles and delusions, and worshipped their own inventions. Hence also Christ, addressing the Samaritan woman, says, “We know what we worship.” (John 4:22.) Justly, therefore, is it here said, “God is in thee,” because other nations were ignorant of God. Yet as there is an implied contrast, I cheerfully admit the adverb only, so as to be a testimony of the repentance of the Gentiles, when they are satisfied with the one God and forsake their idols.

The meaning may be thus summed up, “They who formerly were haughty, and with lofty brow despised the Church, shall submit to her, when it shall be known that she is the sanctuary of the true God,” for, as we have said, when God extols his Church, he does not relinquish his own authority. And this is a Sign of true conversion, that we do not worship a God whom we have imagined, but him who is acknowledged in the Church. We ought also to observe this encomium pronounced on the Church, “God is in thee;” for, as we formerly quoted, “God is in the midst of her,” because he hath chosen her to be his habitation. (Psalm 46:5.) If we are the people of God, and are subject to his doctrine which bringeth salvation, it follows that he will assist, us; because he does not wish to forsake his people; for this promise is perpetual, and ought not to be viewed as referring solely to that time.

15. Truly thou art a God that hidest thyself. Isaiah now exclaims, that there is need of long exercise of patience, that we may enjoy the promises of God; for the people might have been prompted to despair, when the wicked had everything to their wish, and when everything adverse befell themselves. I am aware that some expound it differently. The Jewish writers commonly interpret it to mean, that the Lord will hide himself from the Gentiles, but will reveal himself to his people. Christian interpreters bring forward a different sense, but too far-fetched. There is ingenuity, indeed, in what they say, that Christ is a hidden God, because his divinity lies concealed under the infirmity of the flesh. But it does not agree with the Prophet’s meaning; for he calls himself “a hidden God,” because he appears to withdraw, ²⁰⁴²⁰⁴     By a reference to the human form ἀνθρωπομορφῶς God is said, in the ordinary language of Scripture, to hide himself when he refuses assistance, does not answer prayers, and withdraws himself, that is, withdraws his power from the wishes of men. There is, as Hensler has justly observed, a beautiful contrast between מסתתר,(mistatter,) hiding, and מושיע, (moshiang,) saving.” — Doederlein. and, in some measure, to conceal himself, when he permits his people to be afflicted and oppressed by various calamities; and, therefore, our hearts ought to be encouraged by hope. Now, as Paul says, (Romans 8:24,) “hope is not directed to those things which are seen;” and in this sense Isaiah calls him “a hidden God,” because those things which he promised are not immediately visible to our eyes.

Thus he intended that we should withdraw our minds from present objects, and raise them above the heavens, which we must do, ²⁰⁵²⁰⁵     “Ce qu’ aussi nous devons faire.” if we wish to receive and accept of his aid. There is “need of patience,” (Hebrews 10:36,) therefore, that we may continue to direct our desires towards him, when he delays the execution of his promises. He had said, a little before, that unbelievers, though at that time they were blind and stupid, would feel the presence of God; but, because the time of manifestation was not yet at hand, this exclamation is appropriately introduced, that God, before he displays his glory, conceals his power in order to try our faith.

God the Savior of Israel. That the Prophet does not speak of the essence of God, but of his assistance, may be easily inferred from the epithet which is now added, when he calls God “the Savior.” He explains that God “hides himself” in the method which he takes for saving his Church, because he conceals his hand for a time in such a manner as if he had intended totally to abandon them. He wishes that our salvation should remain, as it were, hidden in darkness, that, if we desire to enjoy it, we may know that we must go out of this world, ²⁰⁶²⁰⁶     “Hors de ce monde.” for it will not all at once present itself to us, or become visible to our eyes. We ought, therefore, to look for it with unshaken steadfastness; for it is highly advantageous that in this manner God should try and prove our faith, that, when we shall be oppressed by various afflictions on every hand, we may nevertheless rely on God and on his promises.

16. and 17. They shall all be put to shame. Here the Prophet compares the Jews with the Gentiles, in order to meet a grievous and dangerous temptation, by which they might be assailed, when they saw the Gentiles enjoying prosperity; ²⁰⁷²⁰⁷     “En voyant les Gentils avoir toutes choses a souhait.” “When they saw the Gentiles have everything to their wish.” for, amidst so great troubles, they might have suspected that God was favorable to the Gentiles, or that he had cast away the care of his people, or that everything was governed by the blind impulse of fortune. The Prophet, therefore, assures them that, although for a time the Gentiles flourish and appear to be exalted to heaven, ²⁰⁸²⁰⁸     “Et semblent estre elevees jusqu’ au ciel.” yet the result must be, that they shall perish and Israel shall be saved. In a word, he exhorts them not to judge of the power of God from the present condition of things, not to have their minds fixed on temporary happiness, but to raise them to eternal salvation, and, when struck by the hand of God, patiently to bear their condition, and, on the other hand, not to envy the prosperity of the wicked, which shall be followed by a moumful reverse, as it is excellently described by the Psalmist. (Psalm 37:1,2.)

This statement is added to the preceding; for whoever shall know that God, when he is a “Savior,” is “hidden,” will not wonder that wicked men enjoy prosperity, and that good men are poor, and despised, and tried by various afflictions. Thus the Lord makes trial of our faith and patience, and yet no part of our eternal salvation is lost; but they who now appear to be a thousand times safe and happy shall at length perish, and all the wealth which they possess shall plunge them in deeper ruin; because they abuse God’s benefits, and, like robbers, seize on what belongs to other men, even though they appear to possess all of them by a just title. Whenever, therefore, this thought arises in our minds, “Wicked men are at ease, and therefore God favors them, and the promises on which we rely are unworthy of credit;” let us betake ourselves to this declaration of the Prophet as the surest anchor, and let us fortify ourselves by it, “The Lord will not disappoint our expectation, but we shall at length be delivered, even though we be now exposed to the reproaches, slanders, mockings, and cruelty of the wicked.”