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13. Near, ye that are far off. Isaiah here makes a preface, as if he were about to speak on a very weighty subject; for he bids his hearers be attentive, which is commonly done when any important and remarkable subject is handled. He addresses both those who are near, who would be eyewitnesses of this event, and the most distant nations to whom the report would be communicated; as if he had said that the power of God will be such as to be perceived not only by a few persons, or by those who are at hand, but also by those who shall be at a very great distance. Thus he means that it will be a striking and extraordinary demonstration of the power of God, because wicked men, who formerly were careless and unconcerned, as if they had been free from all danger of distress or annoyance, shall be shaken with terror.

14. The sinners in Zion are afraid. But some one might object that the subject here treated is not so important as to need that lofty preface intended to arouse the whole world. Was it a matter of so great importance that wicked men were struck with fear? But by an attentive examination it will be found that it is no ordinary exhibition of divine power, when wicked men are aroused from their indolence, so that, whether they will or not, they perceive that God is their judge, especially when contempt of God is accompanied by hypocrisy, For although it is difficult to arouse irreligious men, when a veil is spread over their hearts, ¹²¹²     “Quand leurs coeurs sont endureis.” “When their hearts are hardened.” yet still greater is the obstinacy of hypocrites, who imagine that God is under obligations to them. Thus we see that men are so bewitched by madness, that they despise all threatenings and terrors, and mock at the judgments of God, and, in short, by witty jesting, set aside all prophecies, so that it ought to be regarded as a miracle that men who make such resistance are overthrown. Hence Isaiah, with good reason, kindles into rage against them;for, when he employs the word Zion, he undoubtedly reproves the degenerate Jews, because, when they were covered with the shadow of the sanctuary, they thought that they were in possession of a fortress which could not be stormed; and undoubtedly, as I remarked a little before, the haughtiest and proudest of all men are they who shelter themselves under the name of God, and glory in the title of the Church.

Terror hath seized the wicked, הנפים (chanephim) is translated hypocrites, but still more frequently it may be viewed as denoting “treacherous revolters and men utterly worthless.” Since, therefore, they were so wicked, and mocked at God and the prophets, he three, tens that God will be a judge so sharp and severe, that they shall no longer find pleasure in their impostures. Next is added a conression which wears the aspect of humility, in order to shew more clearly that hypocrites, who do not willingly obey God, at length find that experience is their instructor how dreadful is the judgment of God. As soon, therefore, as their “laughing” is turned into “gnashing of teeth,” they begin to acknowledge that their whole strength is chaff or stubble. (Luke 6:25; Matthew 8:12.)

Which of us shall dwell with the devouring fire? As to the meaning of the words, some translate them, “Who shall dwell instead of us?” Others, “Which of us shall dwell?” If we view them simply as meaning “to us,” or “for us,” the meaning may be thus explained, “Who shall encounter the fire, or place himself between, so that the flame may not reach us?” There are also other interpretations which amount to the same thing; but commentators differ in this respect, that some view the words as relating to the king of Assyria, and others as relating to God. I prefer the latter opinion, as has been already shewn; for although the king of Assyria might be regarded as a “fire” that would burn up the earth with his heat, yet the Prophet intended to express something far more dreadful, namely, the inward anguish by which ungodly men are tormented, the stings of conscience which cannot be allayed, the unquenchable burning of crimes which exceeds every kind of torments; for whatever is the course pursued by ungodly men, such will they find the dispensations of God to be towards them.

On their account, therefore, God is called a devouring fire, as we may learn from Moses, (Deuteronomy 4:24, and 9:3,) from whom the prophets, as we have frequently remarked, borrow their doctrines, and who is also followed by the Apostle. (Hebrews 12:29.) This exposition is confirmed by the Prophet himself, who shews what was the cause of that terror. It might be objected that God was excessively severe, and that he terrified them beyond measure; but he is usually kind and gentle to the godly, while wicked men feel that he is severe and terrible. Some think that the Prophet intended to convince all men of their guilt, in order that they might abandon all confidence, in their works, and in a lowly and humble manner betake themselves to the grace of God, as if he had said, “None but he who is perfectly righteous can stand before the judgmentseat of God, and therefore all are accursed.”

But he rather speaks in the name, and agreeably to the feelings, of those who formerly scorned all threatenings; and he now represents those very persons as inquiring with trembling dismay, “Who shall dare to go into the presence of God?” This mournful complaint is a manifestation of that terror which hath lately seized them, when, being convinced of their frailty, they cry out in sorrow, “Who shall endure the presence of God?” But since they still murmur against God, though he compels them reluctantly to utter these words, the Prophet, on the other hand, in order to restrain their wicked barkings, replies that God is not naturally the object of terror or alarm to men, but that it arises through their own fault, because conscience, which God does not suffer to lie idle, terrifies them with their crimes.

15. He that walketh in righeousness. Now, therefore, he explains more fully what we briefly remarked a little before, that they who provoke his anger, and thus drive away from them his forbearance, have no right to complain that God is excessively severe. Thus he convinces them of their guilt and exhorts them to repentance, for he shews that there is a state of friendship between God and men, if they wish to follow and practice “righteousness,” if they maintain truth and integrity, if they are free from all corruptions and act inoffensively towards their neighbors; but because they abound in every kind of wickedness, and have abandoned themselves to malice, calumny, covetousness, robbery, and other crimes, it is impossible that the Lord should not strike them down with fear, by shewing that he is terrible to them. In short, the design of the Prophet is to shut the mouths of wicked babblers, that they may not accuse God of cruelty in their destruction; for the whole blame rests on themselves. By evasions they endeavor to escape condemnation. But the Prophet declares that God is always gracious to his worshippers, and that in this sense Moses calls him “a fire,” (Deuteronomy 4:24, and 9:3,) that men may not despise his majesty and power; but that every one who shall approach to him with sincere piety will know by actual experience that nothing is more pleasant or delightful than his presence. Since, therefore, God shines on believers with a bright countenance, they enjoy settled peace with him through a good conscience; and hence it follows that God is not naturally terrible, but that he is forced to it by our wickedness.

This discourse is directed chiefly against hypocrites, who throw a false veil of piety over their hidden pollutions and crimes, and make an improper use of the name of God, that they may indulge more freely in wickedness. By the examples which he adduces in illustration of “righteousness,” the Prophet more openly reproves their crimes. He enumerates the principal actions of life by means of which we shew what sort of persons we are. Here, as in many other passages, he treats of the second table of the Law, by which the sincerity of godliness is put to the test; for, as gold is tried in the fire, so the dispositions which we cherish towards God are ascertained from the habitual course of our life, when our sincerity comes to be seen by the duties which we owe to each other.

The word walketh is the wellknown metaphor of a road, which is frequently employed in Scripture for describing the manner of life or habitual conduct. By righteousness he means not the entire keeping of the Law, but that equity which is included in the second table; for we must not; imagine that subtle disquisitions about “righteousness” are here intended.

Who speaketh what is right. He now enumerates the chief parts of that uprightness which ought to be maintained; and as the tongue is the chief instrument by which a man regulates his actions, he places it in the second rank after “righteousness.” He who restrains it from slander and evilspeaking, from deceit, perjury, and falsehood, so as not to injure his brother in any matter, is said to “speak what is right.” Next is added another department,

Who despiseth the gain arising from violence and calumny. He might have said in a single word, “who despiseth money;” but he employed more homely language, and accommodated himself to the ignorance of men. He who is desirous of riches, and does not refrain from robbery or from base and unlawful means of making gain, harasses and oppresses the poor and feeble, and cares for nothing else than to lay hold on money in every direction, and by every method either right or wrong. He next proceeds farther, and describes corruptions of every sort.

Who shaketh his hands from accepting a bribe. Under the name of bribes, by which judges are corrupted, he likewise includes everything else. There is nothing by which the dispositions of men and righteous judgment are so much perverted; and therefore he bids them “shake their hands,” so as to intimate in what abhorrence they should be held, and with what care they should be avoided by all, lest, if they only handled or were tainted by barely touching them, they should be drawn aside kern what is just and right; for “bribes” have wonderful powers of fascination, so that it is very difficult for judges to keep their hands altogether clean and uncorrupted by them. What, then, can we think of those who always have their hands stretched out and ready to receive, and crooked nails ready to catch; and not only so, but, like harlots, openly hire themselves out for gain? Need we wonder if God thunders against them with unrelenting vengeance?

Who stoppeth his ear that it way not hear blood. At length he demands that the manifestation of uprightness shall be made in the ears. By blood he means murder and manslaughter, but he likewise includes wicked conspiracies of every kind, that the “ears” may not be open to hear them, so.as to give our consent.. He does not mean that our “ears” should be shut against the cries of the poor, when they suffer injuries and oppression; but he means that we should detest wicked devices by which unprincipled men contrive the ruin of the innocent, that we may not even lend our “ears” to their discourses, or allow ourselves to be solicited in any way to do what is evil.

Who shutteth his eyes. At length he demands the same holiness in the “eyes.” In short, he teaches that we ought to restrain all our senses, that we may not give to wicked men any token of our approbation, if we wish to escape the wrath of God and that terrible burning of which he formerly spake.

16. He shall dwell in high places. That the Jews may know that the chastisements which God had inflicted on them were righteous, and may endeavor to be restored to his favor, he says that his blessing is ready to be bestowed on good and upright men, such as he described in the former verse, and that they are not subject to any danger, and have no reason to dread that burning which he mentioned, because they shall be made to dwell in a place of the greatest safety. As to wicked men, slanderers, robbers, and deceitful persons, on the other hand, who cannot restrain their tongue, and hands, and ears, and eyes from base and wicked actions, the Prophet shews that we need not wonder if God treat them with severity, and that, while God is their judge, their own conscience is at the same time their executioner; and consequently, that the only means of hindering them from dreading the presence of God, is to keep themselves voluntarily in the fear of God. By “high places,” he means a very safe place, and free from all danger, which ns attack of the enemy can reach, as he declares plainly enough immediately afterwards by assigning to them a habitation among “fortified rocks.”

Bread shall be given to him. To a safe dwelling he adds an abundance of good things; as if he had said that the holy and upright worshippers of God shall lack nothing, because God will not only protect them so as to keep them safe from all danger, but will also supply them abundantly with all that is necessary for the support of life. By the words “bread” and “water” he means all the daily necessaries of life.

And his waters shall be sure. Though wicked men have abundance for a time, they shall afterwards be hungry; as God threatens in the Law, that they shall have famine and hunger. (Leviticus 26:19; Deuteronomy 28:23, 48.) The same remark may be made with regard to “bread,” for the word “sure” relates to both; as if he had said, that all believers shall have their food made “sure.” “Lions are hungry, and wander about; but they that fear God shall not want any good thing,” (Psalm 34:10;) because God, who is by nature bountiful, is not wearied by bestowing liberally, and does not exhaust his wealth by acts of kindness.

Besides, as the life of men is exposed to various dangers, and as abundance of meat and drink is not all that is necessary for our support, unless the Lord defend us by his power, we ought, therefore, to observe carefully what he formerly mentioned, that believers are placed in a safe abode. The Lord performs the office of a shepherd, and not only supplies them with food, but also defends them from the attacks of robbers, enemies, and wolves; and, in short, keeps them under his protection and guardianship, so as not to allow any evil to befall them. Whenever, therefore, it happens, that enemies annoy us, let us consider that we are justly punished for our sins, and that we are deprived of God’s assistance because we do not deserve it; for we must reckon our sins to be the cause of all the evils which we endure.

Yet let not those who are conscious of their integrity imagine that God has forsaken them, but let them to the latest day of their life rely on those promises in which the Lord assures his people that he will be a very safe refuge to them. No man, indeed, can be so holy or upright as to be capable of enduring the eye of God; for “if the Lord mark our iniquities,” as David says, “who shall endure?” (Psalm 130:3.) We therefore need a mediator, through whose intercession our sins may be forgiven; and the Prophet did not intend to set aside the ordinary doctrine of Scripture on this subject, but to strike with terror wicked men, who are continually stung and pursued by an evil conscience, ¹³¹³     “D’un remords de mauvaise conscience.” “By the remorse of a bad conscience.” This ought to be carefully observed in opposition to the Popish doctors, by whom passages of this kind, which recommend works, are abused in order to destroy the righteousness of faith; as if the atonement for our sins, which we obtain through the sacrifice of Christ, ought to be set aside.

17. The king in his beauty. Although the Prophet changes the person, yet this verse must be connected with the preceding verse; for he addresses the sincere worshippers of God, to whom he promises this additional blessing, Thou shalt see the king in his beauty This promise was highly necessary for supporting the hearts of believers, when the state of affairs in Judea was so lamentable and so desperate. When Jerusalem was besieged, the king shut up within the city and surrounded by treacherous counsellors, the people unsteady and seditious, and everything hastening to ruin, there appeared to be no hope left. Still the royal authority in the family of David was a remarkable pledge of the love of God. Isaiah, therefore, meets this danger by saying, that though they behold their king covered with filthy garments, yet he shall be restored to his former rank and splendor.

First, it ought to be observed how invaluable is the kindness of God, when the commonwealth is at peace, and enjoys good princes, by whom everthing is administered justly and faithfully; for by their agency God rules over us. Since, therefore, this happiness is not inconsiderable, the Prophet was unwilling to leave out this part, in promising prosperity to the worshippers of God. Yet it, ought also to be observed, that that kingdom was a type of the kingdom of Christ, whose image Hezekiah bore; for there would be a slight fulfillment of this promise, if we did not trace it to Christ, to whom all these things must be understood to refer. Let no man imagine that I am here pursuing allegories, to which I am averse, and that this is the reason why I do not interpret the passage as relating directly to Christ; but, because in Christ alone is found the stability of that frail kingdom, the likeness which Hezekiah bore leads us to Christ, as it were, by the hand. I am, therefore, disposed to view Hezekiah as a figure of Christ, that we may learn how great will be his beauty. In a word, Isaiah here promises the restoration of the Church.

The land very far off. The restoration of the Church consists of two parts; first, that “the king shall be seen in his beauty;” and secondly, that the boundaries of the kingdom shall be extended. We know that the appearance of Christ is so disfigured as to be contemptible in the eyes of the world, because “no beauty or loveliness” (Isaiah 53:2) is seen in him; but at length, his majesty and splendor and beauty shall be openly displayed, his kingdom shall flourish and be extended far and wide. Although at present wicked men have everything in their power, and oppress the true servants of God, so that they scarcely have a spot on which they can plant their foot in safety, yet with firm hope we ought to look for our King, who will at length sit down on his bright and magnificent throne, and will gloriously enrich his people.

18. Thy heart shall meditate terror. Believers are again informed what calamities are at hand, lest, by being suddenly overtaken with such heavy afflictions, they should sink under them. יהגה (yehgeh) is translated by some in the preterite, “meditated,” and by others in the future, “shall meditate;” because such an exchange of tenses is customary in the Hebrew language. For my own part, believing that he warns the people of approaching distresses, instead of relating those which had been formerly endured, I willingly retain the future tense, which is also the tense employed by the Prophet, “shall meditate.”

Where is the scribe? He relates in a dramatic and lively manner (μιμητικῶς) the speeches of those who, overcome by terror, break out into these exclamations: Where is the scribe? Where is the weigher? thus expressing the powerful impression made on their minds. If any one suppose that the line of thought is suddenly broken off, because the Prophet, having in the former verse spoken of “the kings beauty,” now brings forward terrors, I have no doubt that he magnifies the kindness of God by means of comparison, in order that believers, when they have been delivered, may set a higher value on the condition to which they have attained. Men are forgetful and niggardly in judging of God’s favors, and, after having been once set free, do not consider what was the depth of their misery. Such persons need to be reminded of those wretched and disastrous times, during which they endured great sufferings, in order that they may more fully appreciate the greatness of the favor which God has bestowed on them. We ought also to observe another reason why it was advantageous that the people should be forewarned of that terror. It was that, after having heard of the kings magnificence, they might not promise themselves exemption from all uneasiness, but might be prepared to undergo any kind of troubles and distresses, and that, even while they were subject to tribute and placed under siege, they might, know that the kingdom of Judah was the object of God’s care, and would be rescued from the hands of tyrants.

It is a very wretched condition which the Prophet describes, that a free people should be oppressed by such cruel tyranny as to have all their property valued, and an inventory taken of their houses, possessions, families, and servants. How grievous this slavery is, many persons formerly unaccustomed to it actually know by experience in our times, when their property is valued to the very last farthing, and a valuation is made not only of their undoubted incomes but also of their expected gains, and not only their money and possessions, but even their names are placed on record, while new methods of taxation are contrived, not only on food but on the smallest articles, so that tyrants seize on a large portion of those things which are indispensably necessary to the wretched populace; and yet those calamities do not restrain men from insolence, licentiousness, and rebellion. What then will happen when they shall be free and at full liberty? Will they not, forgetful of all their distresses, and unmindful of God’s kindness, abandon themselves more freely than before to every kind of indulgence and licentiousness? It is not without good reason, therefore, that the Prophet places before the eyes of the people that wretched condition, that they may not, when delivered from it, giveway to their unlawful passions, but may acknowledge their deliverer and may love him with all their heart.

Some have falsely imagined that Paul (1 Corinthians 1:20) quotes this passage; for that would spoil the Prophet’s meaning and torture his words to a different purpose. They have been led into a mistake by the mere use of the word “scribe,” which there denotes a Teacher. Isaiah gives the name of “the scribe” to the person who took account of persons, families, lands, and houses, and, in short, who kept the registers of the taxes. By “the weigher,” he means the person who received the taxes, for he “weighed” the money which was paid. That office is discharged in the present day by those who are called treasurers.

Where is he who singles out the principal houses? He now.adds a very troublesome and exceedingly disliked class of men, “the describers of the towers,” that is, of the more remarkable buildings; for they visit and examine each person’s house, in order to know who are more wealthy than others, that they may demand a larger sum of money. Such men,like huntinghounds, are commonly employed by tyrants to scent the track of money, for the sake of laying on some unusual impost in addition to the ordinary taxes. The arrival of such persons must have been exceedingly annoying to the people, for they never cease till they have sucked all the blood and marrow. If any one prefer to view this term as denoting the servants of the king himself, whose business it was to destroy the houses adjoining to the walls of the city, let him enjoy his opinion. For my own part, I think it probable that the Prophet speaks of the receivers of taxes, whom conquerors appoint over vanquished nations for the sake of maintaining their authority.

19. Thou shaft not see a fierce people. The word נועז (nognaz) is translated by some “strong,” and by others “impudent;” but, undoubtedly, he intends to express the fierceness of the Assyrians, which he afterwards affirms by saying that they would have no intercourse with them, because they spoke a different language. Nothing is more fitted to excite men to compassion than the intercourse of speech, by which men explain their distresses to each other. When this is wanting, there can be no means of gaining their hearts; each party is a barbarian to the other; and nothing more can be obtained from them than if one were dealing with wild and savage beasts. The Prophet, therefore, dwells largely on the wretched condition of the people, in order to shew, on the other hand, how great was the kindness of God in delivering them from so great terror. In like manner, the Holy Spirit magnifies the grace of God, in preserving his people in Egypt, though

“they did not understand the language of that nation.”
(Psalm 131:5.)

20. Behold Zion. Some read it in the vocative case, “Behold, O Zion;” but it is preferable to read it in the accusative case. He brings forward a promise of the restoration of the Church, which ought to have great weight with all godly persons; for when the Church shakes or falls, there can be no hope of prosperity. That the Church will be restored he shews in such a manner that he places it before our eyes as having actually taken place, though he speaks of what is future; and his object is to give greater energy to his style, as if he had said, “Again you will see Zion restored and Jerusalem flourishing.” Although believers see everything destroyed and scattered, and although they despair of her safety, yet in Jerusalem there shall be a quiet and safe habitation.

The city of our solemnities, or of our assemblies. By this designation he shews that we ought to judge of the restoration of Zion chiefly on this ground, that the people “assembled” there to hear the Law, to confirm the covenant of the Lord, to call upon his name, and to offer sacrifices. When the people were deprived of these things, they were scattered and nearly lost, and appeared to be separated from their head and utterly abandoned. Accordingly, nothing was so deeply lamented by godly persons, when they were held in captivity at Babylon, as to be banished from their native country and at the same time deprived of those advantages; and that this was the chief complaint of all believers is very manifest from many passages. (Psalm 137:4.)

“Zion” is called by him “a city,” because it formed the middle of the city, and was also called “the city of David.” (Isaiah 22:9.) The extent of Jerusalem was different and larger; for, as we mentioned in the explanation of another passage, ¹⁴¹⁴     Commentary on Isaiah there was a double wall, which is customary in many cities. Here it ought to be observed that the restoration of the Church is the most valuable of all blessings, and ought above all things to be desired; that everything else, even though it should be most abundant, is of no avail, if this single blessing be, wanting; and, on the other hand, that we cannot be unhappy, so long as Jerusalem, that is, the Church, shall flourish. Now, it is restored and flourishes, when God presides in our assemblies, and when we are assembled in his name and thus cleave to him. Wicked men indeed shelter themselves under the name of God, as if they were assembled at his command; but it is an empty mask, for in their heart they are very far from him, and attempt nothing in obedience to his authority.

Jerusalem a peaceful habitation. He says that believers, who had long been agitated amidst numerous alarms, will have a safe and “peaceful habitation” in the Church of God. Although God gave to his people some taste of that peace under the reign of Hezekiah, yet it was only in Christ that the fulfillment of it was manifested. Not that since that time the children of God have had a quiet habitation in the world; even in the present day this peacefulness is concealed; for we lead an exceedingly wandering and uncertain life, are tossed about by various storms and tempests, are attacked by innumerable enemies, and must engage in various battles, so that there is scarcely a single moment that we are at rest. The peace which is promised, therefore, is not that which can be perceived by our bodily senses, but we must come to the inward feelings of the heart, which have been renewed by the Spirit of God, so that we enjoy that peace which no human understanding is able to comprehend; for, as Paul says, “it goes beyond all our senses.” (Philippians 4:7.) The Lord will undoubtedly bestow it upon us, if we dwell in the Church.

A tent which shall not be carried away, the stakes of which shall never be removed. By these metaphors of “a tabernacle” and of “stakes,” he describes accurately the condition of the Church. He might have called it a well-founded city, but he says that it is “a tabernacle,” which, by its very nature, is such that it can be speedily removed to a different place, in order that, though we may consider the condition of the Church to be uncertain and liable to many changes, yet we may know that it cannot be moved or shaken; for it will remain in spite of storms and tempests, in spite of all the attacks of enemies, and in opposition to what appears to be its nature, and to the views of our understanding. These two statements appear to be inconsistent with each other, and faith alone reconciles them, by maintaining that it is safer to dwell in this “tabernacle” than in the best defended fortresses.

We ought to employ this as a shield against temptations,which otherwise would speedily destroy our faith, whenever we perceive the Church to be not only shaken, but violently driven about in all possible directions. Who would say that amidst that violent storm the “tabernacle” was safe? But since God does not wish his people to be wholly fixed on the earth, that they may depend more on himself alone, the protection which he promises to us ought to be reckoned better than a hundred, better than a thousand supports.

21. Because there the mighty Jehovah will be to us. The two particles כי ים (ki im) often serve the place of a double affirmative, but here a reason is assigned, and they might even be appropriately rendered, For if; but I willingly retain what is more clear. The Prophet assigns the reason why the Church, which appears to resemble a movable “tent,” exceeds in stability the best founded cities. It is because “the Lord is in the midst of her,” as it is also said, (Psalm 46:5,) and “therefore she shall not be moved.” If we separate the Church from God; it will immediately fall without any attack; for it will consist of men only, than whom nothing can be more weak or frail.

Will be to us a place of rivers. When God dwells with us, he confirms and supports what was naturally feeble, and supplies to us the place of a very strong fortress, a very broad ditch, and walls and “rivers” surrounding the city on every side. He alludes to the situation of the city Jerusalem, which had only a small rivulet, and not large and rapid rivers, like those of Babylon and other cities; for in another passage (Isaiah 8:6) he enjoined them to rest satisfied with the power of God alone, and not to covet those broad rivers. As if he had said, “Our strength shall be invincible, if God rule over us; for under his guidance and direction we shall be abundantly fortified.”

There shall not pass a ship with oars. Large rivers are attended by this inconvenience, that they may give access to enemies, so as to enable them to approach with their ships nearer than is desirable; and thus, very frequently, what appeared to be of service is found to be injurious. But while the Lord says that he will be “a river,” he says also that there will be no reason to dread such an inconvenience, and that enemies will not be allowed to approach, he mentions two kinds of ships, long ships, and ships of burden, in order to shew that enemies will be shut out in every possible way. Hence we ought to draw a very useful doctrine, that the hope of safety should not be sought from any other than from God alone, and that it is in vain to collect various means of defense, which will be useless, and even hurtful, if He be not on our side.

22. For Jehovah is our judge. The Prophet now explains the manner in which God dwells in the Church. It is, that he is there worshipped and acknowledged as Judge, Lawgiver, and King; for they who obey God and yield subjection to him as their King, shall know by experience that he is the guardian of their salvation; but they who falsely glory in his name, vainly hope that he will assist them. Let us only yield to his authority, hear his voice, and obey him; and, on the other hand, he will shew that he is our protector and most faithful guardian. But when we despise his voice and disobey his word, we undoubtedly have no reason to wonder that he abandons and forsakes us in dangers.

Hence, also, we ought to observe what is the true Church of God. It is that which acknowledges God to be a “Lawgiver” and “King.” With what effrontery, therefore, do the Papists dare to boast that they are the Church of God, seeing that they reject that lawful government of it which was enjoined by Moses, and the Prophets, and Christ, and substitute in the room of it inventions and base traffic? They exert a cruel tyranny over consciences, and, by taking away all the liberty which Christ has bestowed on us, they wretchedly harass souls and lead them to perdition; but God alone has the right to rule the conscience, because he alone is “Lawgiver” and “Judge,” and he alone ought to rule and guide us by his word. He combines here the three words, “Judge,” “Lawgiver” and King,” because the subject is of very great importance, and ought not to be lightly set aside. If, therefore, we permit ourselves to be guided by his word, he will never fail us; and this is the only way of obtaining salvation.

23. Thy cords were loosed. He directs his discourse to the Assyrians, in whose person he likewise addresses all the enemies of the Church. After having promised to the Church such stability as shall never be disturbed, he rebukes the foolish confidence with which ungodly men are puffed up; as if they had been so deeply rooted as to reach the center of the earth. Although, during the intoxicating influence of prosperity, they imagine that their wealth is exceedingly secure, he foretells that ruin will quickly overtake them, because they are not supported by the hand of God.

He follows out the comparison which he had employed at the commencement. Having said that the Church resembles a place that is fortified and surrounded by very broad rivers which do not admit the approach of enemies, he now compares the condition of wicked men to ships; by which he means that they have no solid foundation, though they appear to be formidable, and though they are madly eager and fiercely cruel, and imagine that none can resist their rage. Although, therefore, they have long ships and ships of burden, by which they may be said to form a union between countries placed at great distances from each other, and to make themselves masters of sea and land, still they shall have no permanency or stability. The Lord will sink their ships, will take away their ropes and masts, and will involve them in a universal shipwreck. Let us not therefore be terrified by their fury and insolence, but let us look for the day of the Lord, when he shall make their rage and violence to fall on their own heads.

24. And the inhabitant shall not say, I am sick. The Prophet again returns to the Church; for the destruction which he threatened against the Assyrians tended also to the consolation of the godly, since the safety of the Church could not be maintained unless the Lord granted his protection against so many adversaries who attack and molest her on every hand. Accordingly, having briefly remarked that all the reprobate who annoy the children of God shall be defeated, he appropriately follows out his subject by affirming that God will leave nothing undone that could promote the salvation of the godly. He says, therefore, that the citizens of the Church shall be freed from every inconvenience, because through the favor of God they shall enjoy prosperity.

The people that dwell in it have been freed from iniquity. This latter clause of the verse explains the former; for it shews that there is nothing to prevent the blessings of God from being largely enjoyed by us, when our sins have been pardoned. Hence, also, we conclude, that all the miseries which press upon us spring from no other source than from our sins. On any other ground the reason which he assigns might appear to be, farfetched and inappropriate; but we must hold this principle, that all the evils which God inflicts upon us are so many tokens of his anger. Hence it follows that, when guilt has been removed, nothing remains but that God will regard us with the affection of a father, and will graciously bestow upon us all that we need. If, therefore, we desire to be delivered from afflictions, we ought to observe this order, to seek first to be reconciled to God; for the removal of the cause would be speedily followed by the removal of the effect.

But seeing that our desires, are illregulated, and that, in consequence of being anxious merely to avoid punishments, we shut our eyes against the root of our distresses, we need not wonder that we obtain no alleviation of them. Those persons, therefore, are mistaken who indulge in their vices, and yet wish to be exempted from every kind of afflictions. If they do not suffer and adversity, still they will not cease to be miserable, and cannot enjoy peace of mind so long as they are pursued by the consciousness of their crimes. Consequently, true happiness consists in this, that we have obtained pardon from God, and sincerely believe that all the blessings which we receive from his hand are the results of his fatherly kindness.

Let us also learn that there is no other way in which we can please God, or obtain the honor of being accounted his children, than when he ceases to impute to us our sins; and therefore it is only the reconciliation which we obtain by free grace that pacifies God toward us, and opens up the way to the enjoyment of his goodness. That there is no visible evidence of that exemption from afflictions does not lessen the truth of the promise, because believers are abundantly satisfied with this comfort in their afflictions, that even when they are chastened by the hand of God, still they are his beloved children. So far as they have been renewed by his Spirit, they begin to taste the blessing which was in full perfection before the fall of Adam; but because they are burdened with many sins, they constantly need to be cleansed. Still, however, through compassion on their weakness, God mitigates their punishment, and, if not by removing altogether, yet by abating and soothing their grief, shews that he promotes their happiness; and therefore it is not without good reason that the Prophet declares the Church to be exempted from ordinary calamities, so far as they proceed from the curse of God.

Hence, also, we see clearly how childish is the distinction of the Papists, that the removal of guilt is of no avail; as if we had to satisfy the judgment of God. But far otherwise do the prophets teach, as may be easily learned from various passages; and if there had been nothing more than this single passage, can anything be plainer than that sicknesses come to an end, because iniquity has been pardoned? The meaning is undoubtedly the same as if he had said, that punishment ceases because sin has been pardoned. True, indeed, though God has been pacified towards them, ¹⁵¹⁵     “Encore qu’il leur air pardonne.” “Though he has forgiven them.” he sometimes inflicts punishment on believers; and the object is, that by fatherly chastisement he may instruct them more fully for the future, and not that he may take vengeance on them, as if he had been but half reconciled. But Papists think that their punishments are of the nature of satisfactions, and that by paying them the sinner in some measure redeems himself, and puts away his guilt; which is absolutely inconsistent with a free pardon. Thus their abominable inventions, both about satisfactions, and about the fire of purgatory, fall to the ground.

It is also worthy of observation, that none but the citizens of the Church enjoy this privilege; for, apart from the body of Christ and the fellowship of the godly, there can be no hope of reconciliation with God. Hence, in the Creed we profess to believe in “The Catholic Church and the forgiveness of sins;” for God does not include among the objects of his love any but those whom he reckons among [he members of his onlybegotten Son, and, in like manuel’, does not extend to any who do not belong to his body the free imputation of righteousness. Hence it follows, that strangers who separate themselves from the Church have nothing left for them but to rot amidst their curse. Hence, also, a departure from the Church is an open renouncement of eternal salvation.