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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.