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2. I have stretched out my hands. He accuses the Jews, and complains of their ingratitude and rebellion; and in this manner he proves that there is no reason why they should say that the Lord does them wrong if he bestow his grace on others. The Jews conducted themselves proudly and insolently toward God, as if they had been elected through their own merit. On account of their ingratitude and insolence the Lord rejects them as unworthy, and complains that to no purpose did he “stretch out his hands” to draw and bring them back to him.

By “the stretching out of the hands” he means the daily invitation. There are various ways in which the Lord “stretches out his hands to us;” for he draws us to him, either effectually or by the word. In this passage it must relate chiefly to the word. The Lord never speaks to us without at the same time “stretching out his hand” to join us to himself, or without causing us to feel, on the other hand, that he is near to us. He even embraces us, and shews the anxiety of a father, so that, if we do not comply with his invitation, it must be owing entirely to our own fault. The heinousness of the guilt is greatly aggravated by long continuance, that, during a long succession of ages, God did not cease to send one Prophet after another, and even, as he says elsewhere, to rise early in the morning and continue the same care till the evening. (Jeremiah 7:13; 11:7; 35:14.)

To a rebellious people. First, he calls them “rebellious” or disobedient, but immediately afterwards he declares what is the nature of that rebellion, namely, that the people walk after their own thoughts. Nothing is more displeasing to God than for men to be αὐθάδεις “self-willed,” (2 Peter 2:10;) that is, devoted to their own inclinations; for he commands us to surrender our own judgment, that we may be capable of receiving the true doctrine. The Lord therefore testifies that it was not owing to him that he did not retain and continue to exercise towards them his wonted favor, but that they alienated themselves through their own madness, because they chose to abide by their own natural inclinations rather than to follow God as their leader.

Having pointed out the cause of this rejection, we must come to the calling of the Gentiles, who succeeded in the room of the Jews; for that is undoubtedly the subject treated in the first verse. The Lord had long ago foretold it by Moses, so that they ought not to have thought that there was anything new in this prediction.

“They have provoked me by that which is not God; they have moved me to anger by their vanities; and I also will provoke them by that which is not a people, by a foolish nation I will enrage them.” (Deuteronomy 32:21.)

Finally, the Prophet now threatens the same thing which was afterwards foretold by Christ when that blinding was at hand.

“The kingdom of God shall be taken from you, and shall be given to a nation which shall bring forth fruit.” (Matthew 21:43.)

1. To them that asked not. ¹⁹⁹¹⁹⁹     Calvin, having found it “convenient to begin with the second verse,” now returns to the exposition of the first verse. — Ed. When he says that God manifested himself “to them that asked not,” he shews that the Gentiles were anticipated by the grace of God, and that they brought no merit or excellence as an inducement to God to give it to them. This obviously agrees with that passage which we quoted, in which Moses calls them “a foolish nation.” (Deuteronomy 32:21.) Thus, under a universal type, he describes what is the nature of men before the Lord anticipates them by his mercy; for they neither call on the Lord, nor seek him, nor think about him. And this passage ought to be carefully observed, in order to establish the certainty of our calling, which may be said to be the key that opens to us the kingdom of heaven; for by means of it peace and repose are given to our consciences, which would always be in doubt and uncertainty if they did not rest on such testimonies. We see, therefore, that it did not happen accidentally or suddenly that we were called by God and reckoned to be his people; for it had been predicted long before in many passages. From this passage Paul earnestly contends for the calling of the Gentiles, and says that Isaiah boldly exclaims and affirms that the Gentiles have been called by God, because he spoke more clearly and loudly than the circumstances of Ms own time required. Here we see, therefore, that we were called by an eternal purpose of God long before the event happened.

Behold I, behold I. By repeating these words twice, he confirms still more the declaration that God hath manifested himself in so friendly a manner to foreign and heathen nations, that they do not doubt that he dwells in the midst of them. And, indeed, that sudden change needed to be confirmed, because it was difficult to be believed; although by that very novelty the Prophet intended to magnify the unexpected grace of God. The meaning may be thus summed up: “When the Lord shall have offered himself to the Gentiles, and they shall have been joined to the holy family of Abraham, there will be some Church in the world, after the Jews have been driven out.” Now we see that all that is here predicted by the Prophet was fulfilled by the Gospel, by which the Lord actually offered and manifested himself to foreign nations. Whenever, therefore, this voice of the Gospel is sounded in our ears, or when we record the word of the Lord, let us know that the Lord is present, and offers himself, that we may know him familiarly, and may call on him boldly and with assured confidence.

3. A people that provoketh me. Here he describes and illustrates more largely in what respects the Jews were rebellious against God. It was because they had forsaken the command of God, and had polluted themselves by various superstitions. He had said a little before, (Isaiah 63:17,) that the Jews had estranged themselves from God, because they wandered after their inventions; and now he points out the fruit of that licentiousness, that, by giving a loose rein to their thoughts, they overturned the pure worship of God. And undoubtedly this is the origin of all superstitions, that men are delighted with their own inventions, and choose to be wise in their own eyes rather than restrain their senses in obedience to God. In vain do men bring forward their devotions, as they call them, and their good intentions, which God holds in such abhorrence and detestation that they who have followed them are guilty of breaking the covenant and deserting from their allegiance; for there is nothing which we ought to undertake of our own accord, but we ought to obey God when he commands. In a word, the beginning and perfection of lawful worship is a readiness to obey.

By the word “provoke” he describes the impudence of the people, who deliberately, as it were, provoked God, and had no reverence for his majesty so as to submit to his authority. And he heightens the description by saying, To my face; for since God may be said to be present and actually beheld by those whom he warns by his word, they sin more heinously, and are guilty of greater impudence and rebellion, than those who never heard the word.

That sacrificeth in gardens, and offereth incense on bricks. He mentions the “gardens” which they had consecrated to their idols, and says that they provoked him by them. Some think that “bricks” are mentioned by way of contempt, and are indirectly contrasted with the altar on which alone God wished that they should sacrifice; and accordingly they think that here he mentions the roofs on which superstitious persons were wont to offer sacrifices; for they were made of “bricks.” But I think that it means simply the altars which they had built for idols; for, although they were not without the plausible pretense of wishing to imitate that form of altar which God had prescribed, yet God abhorred it, because it was contrary to his word.

4. Who dwell in the graves. He enumerates other kinds of superstitions; and although, in consequence of its brevity, the description is obscure, yet we may easily learn from other passages what was the nature of them. For as necromancy was generally practiced among heathen nations, the Jews also consulted demons “in graves and deserts,” instead of consulting God alone, which they ought to have done; and, as if they were seeking answers from the dead, they took pleasure in being deceived by the illusions of demons. ²⁰⁰²⁰⁰     “Des esprits malins.” “Of wicked spirits.” How solemnly the Lord had forbidden it, appears very clearly from Deuteronomy 18:10, 11, and other passages; and we have seen something of this kind in a former part of this book, (Isaiah 8:19.) In general we are taught that God demands nothing more than obedience, which he prefers to slain beasts and sacrifices. (1 Samuel 15:22.)

Who eat swine’s flesh. Formerly he complained that the worship of God was polluted by strange inventions; and now he adds that they set aside every distinction, so that they do not distinguish between the clean and the unclean; and he brings forward a single instance, that they do not abstain from “swine’s flesh.” But it may be thought that this was a small matter. Very far from it; for we ought not to judge from our own opinion, but from that of the legislator, how heinous a sin it is; and nothing which the Lord has forbidden ought to be reckoned trivial. (Leviticus 11:7; Deuteronomy 14:8.) This related to the external profession of. faith, by which the Jews were in duty bound to testify how widely they differed from the pollution of the Gentiles. From that rule, therefore, which the Lord enjoins upon us, we must not swerve even a hair’s breadth. ²⁰¹²⁰¹     “Non pas mesmes de l’espesseur d’une ongle.” “Not even the thickness of a nail.”

5. Remain by thyself. ²⁰²²⁰²     “The literal translation is Approach to thyself;’ and as this implies removal from the speaker, the essential meaning is correctly expressed, though in a very different form from the original, both by the Septuagint (πόρ᾿ῥω ἀπ ᾿ ἐμοῦ) and by the Vulgate (Recede a me). The common English Version (Stand by thyself), and Henderson’s improvement of it (Keep by thyself), both suggest an idea not contained in the original, namely, that of standing alone; whereas all that is expressed by the Hebrew phrase is the act of standing away from the speaker, for which Lowth has found the idiomatic equivalent (Keep to thyself.)” — Alexander. He points out extreme impiety in the Jews, who obstinately and rebelliously opposed God’s worshippers, and refused to listen to any warnings. There is some hope of repentance, so long as we lend an ear to warnings and reproofs; but if we reject them, our case is undoubtedly hopeless.

Though the words are apparently obscure, their meaning amounts to this, that hypocrites disdainfully and fiercely repel faithful advisers, because they either make false claims to holiness, or, on account of pride, do not suffer themselves to be reproved; for hypocrisy is never free from supercilious disdain and haughtiness. Let us not wonder, therefore, that those who are infected by this vice swell with insolent pretensions, and boast of their virtue and holiness, and value themselves more highly than all others; for Satan has blinded them to make an idle and ostentatious boast of what they call their devotions, and to despise the word of God.

Commentators think that this is a general statement; which reproves the Jews for refusing to submit to the prophets. But it appears to me that we ought to take into account a circumstance to which they do not attach sufficient weight, that this verse is in close and immediate connection with the preceding verses, and contains a sharp reproof of the Jews, for not only revolting from the true worship, but likewise following obstinately their own inventions, so as to turn with disdain from every one that did not flatter them; for that phrase, “Remain with thyself,” means nothing else than “Away with thee!” as if they declared that they would have nothing to do with honest instructors. ²⁰³²⁰³     “Avec ceux qui leur remonstrent choses pour leur salut.” “With those whose serious warnings are intended for their salvation.”

6. Lo, it is written before me. He alludes to the ordinary custom of judges, who keep before them in writing the processes of investigation regarding any matter, together with the testimonies, acts, and everything of that nature, in order that, when it shall be found necessary to make use of them, the guilt of the culprit may be easily proved; for we write those things which we wish to be remembered by posterity The Lord therefore testifies that these things can never fade into oblivion, because they have been written; for, although for a time he pass them over in silence, yet the wicked shall not escape unpunished, but shall at length feel that he is a righteous judge.

Hence we ought to learn that we must not abuse God’s patience, because he bears with us long, and does not all at once stretch out his hand to punish us; for all our faults are nevertheless written before him, for which we must at length suffer punishment, if we do not repent. ²⁰⁴²⁰⁴     “Si nous ne changeons de vie.” “If we do not change our life.” True, indeed, the Lord has no need of writing as an aid to memory; but he makes use of this form of expression, that we may not think that he has forgotten anything, when he is slow in executing his judgments. Jeremiah even says expressly, that

“the sin of Judah is written with an iron pen and with the nail of a diamond.”
(Jeremiah 17:1.)

To recompense into the bosom is a phrase frequently employed in Scripture; for men think either that their sins are concealed, or that they will not be called to account for them; but, hurried along by unbridled lust, or laying the blame on some other person, they drive fear to a distance from them. (Psalm 79:12; Jeremiah 32:18.) On this account the Lord threatens that he will “recompense into their bosom,” that they may consider who is the judge with whom they have to do.

7. Your iniquities and the iniquities of your fathers together. Isaiah enlarges on that, which he had expressed briefly in the preceding verse; for he shews that the Jews are not now, for the first time, guilty of this treason, but that there is the ancient example of the fathers, in whose footsteps they closely follow. In like manner the Lord formerly complained that he had borne long with that people, and was at length wearied with them. He therefore describes the aggravated heinousness of the offense, by saying that the Jews follow the example of their fathers; as if he had said, “They are very bad eggs of bad crows;” for the more frequently and the more earnestly that men have been warned, so much the more must they be condemned for obstinacy, if they do not repent. Thus he shews that they disregarded warnings and threatenings, and persevered for many years in their baseness and impiety; that they may no longer bring forward any excuse or pretense, but, on the contrary, may know that they deserve severe punishment.

Here we see that the corruption which has flowed from the fathers is so far from being an excuse to the children, (as is alleged by ignorant persons, who commonly make use of this shield,) that, on the contrary, they draw down on themselves severer judgment. He adds יחדו, (yachdcav,) together. As if the Lord had said, that he gathers together, and, as it were, forms into a bundle, the crimes of the fathers and of the children, that he may at length punish them. Not that

“the son bears the iniquity of the father,” (Ezekiel 18:20,)

and endures the punishment which the father deserved, but that, since they carry on the crimes of their fathers, they must be included and condemned in the same judgment, while obstinacy shews that their diseases are incurable.

Because they have offered incense on the mountains. He glances at one kind of sin, under which, by a figure of speech in which a part is taken for the whole, he describes also the rest of their sins; for he means by it the whole of the revolt by which the people withdrew from the true worship, and devoted and gave themselves up to strange gods. This is the utmost verge of iniquities; for, when the fear of God has been taken away, we can have nothing sound or healthy in us. Thus he points out the source of all evils, which ought to be the more diligently observed, because men are highly pleased with themselves, and think that they deserve great praise, when they worship God according to their own fancy, and do not understand that nothing is more abominable in the sight of God than pretended worship, which proceeds from human contrivance. Beyond all doubt, the people desired to be acceptable to God by “offering incense on the mountains;” but it is not from the purpose of their mind, and from their intention, as they call it, that we must judge of their work. In preference to all men, we must listen to the voice of the Lord, who testifies that he is greatly dishonored, that we may not endeavor to defend ourselves by pleading our intention, which will render us doubly guilty before God.

Therefore I will measure back their ancient work. The word ראשנה (rishonah) may be explained in various ways, either “I will measure back with their antiquity,” or, “in the first place,” or “formerly,” or, “from the beginning.” But we must take into account the connection of the passage, from which the Prophet’s meaning will be clearly seen. Having spoken a little before about the works of the fathers, he undoubtedly ridicules those who made them a bulwark. It is a slight and useless defense, and indeed it is idle to plead before God the practices of the fathers, that is, their long-continued corruption; for in this way we bring down on ourselves a heavier judgment. And yet many men are so intoxicated by this pretense, that they think that no objection can be brought against it, and even refuse to listen to anything else. ²⁰⁵²⁰⁵     “Et ne veulent ouir autre chanson.” “And do not wish to hear any other song.” Antiquity, indeed, is highly venerable; but no man ought to value it so highly as to make the smallest diminution of the honor of God. This is a remarkable passage for convincing those who uphold superstitions by length of years, as if old established error ought to be accounted a law.