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11. But ye forsakers of Jehovah, who forget the mountain of my holiness. That hypocrites may not abuse these promises, or think that what is said about the restoration of the people relates to them, he again addresses them by these words, and calls them “forsakers,” ²⁰⁸²⁰⁸     “Et les appelle apostats.” “And calls them apostates.” because they “have forgotten” Mount Zion; that is, have revolted from the true worship of God. By “the mountain of holiness” he denotes figuratively the rule of a holy life which had been laid down in the word of the Lord; for the temple had been built by the command of the Lord, that these men might call upon him; and likewise the altar on which the Lord wished that sacrifices should be offered. Thus those sacrifices and oblations were impure which were offered in other places, or to other gods, or in any way different from the strict observance of the ceremonies of the Law. It is not lawful for men to undertake anything at their own suggestion; for the Lord demands nothing but obedience, (1 Samuel 15:22,) and there is no obedience without faith; and there is no faith without the word, (Romans 10:17,) by which alone we are at liberty to inquire or think concerning God.

Who prepare a table for the army ²⁰⁹²⁰⁹     “That prepare a table for that troop, (or, Gad.)” — Eng. Ver. “A table. A lectisternium the Romans called it. Gad and Meni were heathen deities, or perhaps two appellations of the same idol, according to the scriptural manner of expressing the same thing, in the same sentence, by its different names; so in Jeremiah 32:35, Baal and Moloch mean one false god. Gad, in Arabic, is Goodness. Meni denoted the Moon, from מנה (manah), to number; whence μὴν, a month, and μηνὴ, the ancient Greek name for the moon.” — Stock, who quotes Rosenmuller as his authority. He enumerates their superstitions. The word גד (Gad) is variously explained. Some think that it denotes Jupiter, or the star of Jupiter; and others that it denotes Fortune. Jerome translates the words, “Ye who spread a table for fortune;” for he thinks that it means prosperity. But I think it more probable that גד (Gad) means “a band,” or “a troop,” or even “an army;” and this agrees well with the etymology of the word and the context. One passage is especially worthy of notice, (Genesis 30:11,) in which Leah rejoices on account of the addition of children; for I think that the word which he employs, בגד (begad), ought to be understood as if she had said, “Now, I have plenty of children;” for she had many children before that time, and hence she gave the name גד (Gad) to her fifth son. Accordingly, I think that גד (Gad) ought to be interpreted, in this passage, as meaning “a troop,” or “an army;” because their false gods were so numerous, that they could scarcely be numbered for multitude.

And fill an oblation to the number. To fill may here be taken in two senses; either that they supplied everything largely and bountifully for the worship of idols; (for superstition has no limit or measure, and they who are niggardly in the worship of God very cheerfully spend all that they have for the sake of idols;) or that they passed by no idol to which they did not render their worship. I prefer the latter meaning; for idolaters do not think that they have done enough, if they do not give honor to each of the saints; and the more numerous the saints whom they have honored, they think that they will have better success. We have too great experience of this every day in the Papists.

By “number” he means the same thing as he formerly meant by “army;” for it is a repetition which is very customary among Hebrew writers. He means, therefore, that “a table is prepared,” that is, sacrifice is offered, not to a single idol, but to a great number of idols; in order to shew clearly how grievous are the punishments which they have deserved.

12. Therefore I will number you to the sword. He alludes to the number of the gods; and the Lord declares that he will easily ascertain how numerous they are, for he “will number them to the sword.” And hence we see that the Prophet, in the preceding verse, does not speak of the two planets, Jupiter and Mercury, as some think, but means that they were not satisfied with one God, and collected for themselves various idols. It is an idle conjecture that the word מני (meni) denotes Mercury, because מנה (manah) signifies “to number,” and Mercury presided over numbers and merchants. ²¹⁰²¹⁰     “Et que Mercure estoit le dieu des marchans qui out leurs livres de contes.” “And because Mercury was the god of merchants, who have their account-books.” The design of the Prophet is manifest, who declares that the people “shall be numbered to the sword,” because they delighted in a vast number of gods, and did not choose to rely on one God.

Because I called, and ye did not answer. He heightens the extent and heinousness of that treason, by saying that the Jews sinned through deliberate malice, and on purpose, rather than through ignorance. They had been often instructed and warned, but had disdainfully rejected all warnings, and consequently were far less excusable than others, to whom no prophets were sent; for although ignorance cannot be pleaded as an excuse by any man, yet much less can it be pleaded by the Jews and those to whom the word of God is proclaimed, and who, on that account, will be condemned and punished more severely than others.

I spake, and ye did not hear. He describes the manner of calling, namely, that he exhorted the people by the prophets; for by the word “speak” he twice repeats the same thing, as we have already stated to be the custom of Hebrew writers. To “hear” the Lord is to obey his word; for it would be a trivial matter to lend our ears, if we did not submit to the word; and it would then be with us as the proverb says, “They listen with the ears of an ass.” ²¹¹²¹¹     “Comme aux asnes qui font signe d’oreilles.” “As with asses that make a show of ears.”
Greek proverbs of the same kind are still more abundant. ́̓Ονῳ τὶς ἔλεγε μῦθον· ὁ δὲ τὰ ὦτα ἐκίνει “One told a story to an ass, and he pricked up his ears.” ́̓Ονος λύρας ἀκοῦων κίνει τὰ ὦτα “An ass, listening to a lyre, pricks up his ears.” — Ed. God wishes to be heard sincerely, and does not approve of a pretended hearing; and he shews how it came that they rejected the calling. It was because they shut their ears to the doctrine of the prophets; for the beginning of obedience is to bring a desire to learn.

And ye did evil before mine eyes. The phrase, “before mine eyes,” is of the same import as “to my face;” a mode of expression which he made use of a little before. (Verse 3.) All men, indeed, sin “before the eyes” of the Lord, and none can withdraw from his presence. But in a peculiar sense we are said to sin “before his eyes,” when, having been called by him, we do not dread his presence; for he approaches nearer to those whom he calls by the prophets, and, so to speak, exhibits himself as present to them. Far more detestable, therefore, and worthy of severe chastisements, is the impiety of those who, laying aside all shame, despise and scorn God when he draws near to call and invite them.

And chose the things in which I took no pleasure. From this concluding clause of the verse it is evident that they are condemned, not for gross crimes, but for foolish devotions, by which they corrupted the worship of God. Although they zealously devoted themselves to sacrifices contrived by themselves, because they thought that in this way they would become entitled to the favor of God; yet he declares that he abhors their wicked practices. It is not permitted that any person shall have a free choice to follow whatever he thinks fit, but all must observe what God approves, and must not turn aside from it in any way whatever. Now we see that it was not a fault peculiar to a single age that men should follow their own caprice in the worship of God, and should adore their own inventions instead of God; but whatever “pleasure” men “take in these things,” the Lord solemnly declares that he condemns and abhors them.

13. and 14. Behold, my servants shall eat. Here also the Prophet more deafly distinguishes between hypocrites, who held a place in the Church, and the true and lawful children; for, although all without distinction were called children, yet he skews that many shall be disowned as not belonging to the family, and that they who proudly and haughtily exalted themselves, under the name of the people of God, shall be disappointed of their hope, which is vain and false. We must carefully observe the highly emphatic contrast between “the servants of God,” and those who falsely pretend to his name; for he shews that empty titles, and false boasting, or vain confidence, shall avail them nothing.

Shall eat, shall drink. By these words he denotes happiness and a prosperous condition of life; as if he had said, that he will take care that believers shall not be in want of anything. But the Lord promises to his servants something different from what he actually bestows; for they often “are hungry and thirsty,” (1 Corinthians 4:11,) while the wicked abound in enjoyments of every kind, and abuse them for luxury and intemperance. But it ought to be observed, that the kingdom of Christ is here described under figures; for otherwise we could not understand it. Accordingly, the Prophet draws comparisons from earthly kingdoms, in which, when the people abound in wealth and enjoy comforts of every kind, there is a visible display of the blessing of God from which we may judge of his fatherly love.

But since it is not proper that good men should have their minds engrossed by earthly advantages, it is enough that some taste of those advantages should support their faith. And if they are sometimes oppressed by hunger, yet, being satisfied with a moderate portion of good, they nevertheless acknowledge that God is their Father, and that he is kind to them, and in their poverty have greater riches than kings and nobles. On the other hand, the wicked, whatever may be their abundance of good things, cannot enjoy them with a good conscience, and therefore are the most wretched of all men. The Prophet, therefore, has in his eye the right use of the gifts of God; for they who serve God in a right manner receive, as children from the hand of a father, all that is necessary for this life, while others, like thieves and profane persons, take violent possession of it. Wicked men are never satisfied with any amount of wealth, however great; they have continual fear and trembling, and their conscience can never be at ease.

The Lord, therefore, does not promise here what he does not actually bestow; and this happiness must not be estimated by the outward condition of things. This is still more evident from what follows, where he speaks of joy and thanksgiving. The Prophet undoubtedly intends to state in a few words, that contentment does not lie in abundance of earthly enjoyments, but in calm peace of mind and spiritual joy; for unbelievers have no relish for such things, but to believers a persuasion of God’s fatherly love is more delightful than all earthly enjoyments. Yet let us observe that we ought to look for all prosperity from God alone, who will not permit his people to be in want of anything that belongs to a happy life.

15. And ye shall leave your name for a curse ²¹²²¹²     “Oath is here put for curse, as it is added to it in Daniel 9:11, and the two are combined in Numbers 5:21, where the oath of cursing may be regarded as the complete expression, of which oath is here an ellipsis. To leave one’s name for a curse, according to Old Testament usage, is something more than to leave it to be cursed. The sense is, that the name shall be used as a formula of cursing, so that men shall be able to wish nothing worse to others, than a like character and fate. This is clear from Jeremiah 29:22, compared with Zechariah 3:2, as well as from the converse or correlative promise to the patriarchs and their children, that a like use should be made of their names as a formula of blessing. (Genesis 22:18; 48:20.)” — Alexander. to my elect. He continues the same doctrine, and teaches that God will at length separate hypocrites from the true servants. And indeed we need not wonder that the Prophet dwells so much on this point; for there is nothing of which it is harder to convince hypocrites, who, puffed up with pride, deceive and blind themselves. He affirms that “their name” shall be “accursed,” because they thought that they were the holy seed, and that nothing else under heaven was worthy of being remembered. Such is also the import of the word “Leave;” as if he had said that false boasting, to which they were so strongly attached, shall be shaken off by violence; and therefore, that they may not flatter themselves with a glory that is temporal, and that shall speedily pass away, the Lord rebukes that haughtiness, and declares that he will have other servants, to whom they shall be a curse, so that even in solemn cursing this shall be taken as an example, “May God curse thee as he has cursed the Jews!”

And shall call his servants by another name. He shews how ill-founded is the confidence of that nation, which thought that God would have no people, if he had not the posterity of Abraham; for he solemnly declares that he will adopt a new people, and that he is not confined to the Jews, so as not easily to find others whom he shall adorn with the “name” of his people. The opinion entertained by some, that by “another name” is meant the Christian name, is exceedingly unnatural; and even from the context it is evident that the Prophet had quite a different object in view; for, in consequence of the Jews boasting proudly of the antiquity of their name, and growing insolent at having been elected by God long ago, as if God could not do without them, he shews that he will elect and adopt another people, and yet that he cannot be accused of capriciousness or fickleness, as if he had changed his mind. He will execute his purpose and his righteous judgments against those who, under a false pretense of his name, obscure his glory and corrupt all godliness.

16. He who blesseth himself in the earth. Here the whole world is contrasted with a corner of Judea, in which the worship of God might be said to be shut up. Since the time when God has been manifested everywhere, he is not now worshipped in one particular district, but in all places without distinction; as Christ also teacheth, (John 4:21,) “The hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father;” and Paul also saith,

“I wish that men in every place may lift up clean hands, without wrath and disputing.”
(1 Timothy 2:8.)

Thus the word “earth,” by which he denotes, in this passage, the whole world, is employed by him in an indirect contrast with Judea.

Shall bless himself in the true God. Shall swear by the true God. By “blessing” and “swearing” he denotes the whole of the worship of God. “Swearing,” as we have formerly seen, ²¹³²¹³     Commentary on Isaiah, Vol. 2, p. 70; Vol. 3, p. 467. is a kind of worship of God; for by it we declare that all judgment belongs to God, and acknowledge that he is perfectly acquainted with all that we do. We “bless,” when we wish to obtain from him all prosperity, and render thanksgiving to him alone; and, in short, when we acknowledge that our prosperity comes from no other source than from his undeserved kindness. By “the true God” is meant that he is faithful to his promises and steadfast to his purpose; though perhaps there is an implied and indirect contrast between “the true God” and the false gods of the Gentiles.

For the former afflictions are surrendered to forgetfulness. This promise relates to believers only. God declares that he will put an end to their afflictions and distresses, that the calamity of the Church may not be perpetual. This began to be accomplished when the people were brought out of Babylon; for, although they were afflicted in various ways both during the journey and at home, yet the severity of the punishments was mitigated; because the return to their native country, the rebuilding of the temple, the restoration of regular government, soothed their griefs, and supported their hearts by good hope till the coming of Christ.