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2. And it shall come to pass in the last of the days ³⁵³⁵     In the last days. — Eng. Ver. When he mentions the end or completion of days, let us remember that he is speaking of the kingdom of Christ; and we ought also to understand why he gives to the kingdom of Christ this appellation. It was because till that time everything might be said to be in a state of suspense, that the people might not fix their eyes on the present condition of things, which was only a shadow, but on the Redeemer, by whom the reality would be declared. Since Christ came, therefore, if that time be compared with ours, we have actually arrived at the end of ages. It was the duty of the fathers who lived at that time to go, as it were, with outstretched arms to Christ; and since the restoration of all things depended on his coming, it is with good reason that they are enjoined to extend their hope to that period. It was indeed always useful for them to know, that under Christ the condition of the Church would be more perfect; more especially because they were held under figures, for the Lord was pleased to arouse them in various wavy for the express purpose of keeping them in suspense.

But there was a peculiar importance attached to this prediction; for, during four hundred years or thereby, there were innumerable occasions on which they might have fainted, had they not called to remembrance that fullness of days, in which the Church was to be perfectly restored. During the various storms, therefore, by which the Church was nearly overwhelmed, every believer, when shipwrecked, seized on this word as a plank, that by means of it he might be floated into the harbour. Yet it ought to be observed, that while the fullness of days began at the coming of Christ, it flows on in uninterrupted progress until he appear the second time for our salvation. (Hebrews 9:28.)

That the mountain of the Lord’s house shall be established This vision might be thought to wear the aspect of absurdity, not only because Zion was a little hill of no extraordinary height, just as if one should compare a handful of earth to huge mountains; but because he had but a little before predicted its destruction. How, then, could it be believed that Mount Zion, after having lost all her greatness, would again shine with such lustre as to draw upon her the eyes of all the nations? And yet she is extolled as if she hail been loftier than Olympus.” Let the Gentiles,” says Isaiah, “boast as much as they please of their lofty mountains; for they shall be nothing in comparison of that hill, though it be low and inconsiderable.” According to nature, this certainly was very improbable. What! shall Zion be hung up in the clouds? And therefore there can be no doubt that wicked men scoffed at this prediction; for ungodliness has always been ready to break forth against God.

Now the peculiarity which I have noticed tended to weaken the belief of this prediction; for when Zion, after the destruction of the temple, had fallen into the deepest disgrace, how could she rise again so suddenly? And yet it was not in vain that Isaiah prophesied; for at length this hill was actually raised above all the mountains, because from it was heard the voice of God, and sounded through the whole world, that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence.

The use of this prophecy deserves our attention. It was, that Isaiah intended to bring consolation, which would support the minds of the people during the captivity; so that, although there should be no temple, and no sacrifices, and though all should be in ruins, still this hope would be cherished in the minds of the godly, and, amidst a condition so desolate and so shockingly ruinous, they would still reason thus: “The mountain of the Lord is indeed forsaken, but there he will yet have his habitation; and greater shall be the glory of this mountain than of all others.” To prevent them, therefore, from doubting that such would be the result, the Prophet has here, as it were, sketched a picture in which they might behold the glory of God; for although the mountain was still in existence, yet a disgraceful solitude made it almost an object of detestation, since it had lost its splendor in consequence of having been forsaken by God. But it was the duty of the pious to look not at those ruins, but at this vision. Moreover, the reason why he speaks in such lofty terms concerning the exaltation of Mount Zion is sufficiently evident from what follows; because thence proceeded the Gospel, in which the image of God shines. Other mountains might excel it in height; but as the glory of God has surpassing excellence, so the mountain in which he is manifested must also be highly distinguished. It was not, therefore, on her own account that he extolled Mount Zion, but in respect of her ornament, the splendor of which would be communicated to the whole world.

3. And many people shall go In the former verse he had slightly noticed the reason why Mount Zion would hold so high a rank. It was because all nations would flow to it, as if the rivers were overflowing through the great abundance of waters. He now makes the same statement, and assigns the reason; for it might be asked why various nations flocked to it in crowds from distant lands. He says, therefore, that the desire of serving God was their motive.

The word רבים, (rabbim,) many, implies a contrast; for it means that there will not be, as formerly, but one nation which devotes itself to the worship of the true God, but that those who formerly were strangers and foreigners (Ephesians 2:19) will come into the same agreement with them about religion; as if he had said that the Church, which had formerly been, as it were, shut up in a corner, would now be collected from every quarter. By the word many he meant various; for unquestionably he did not intend to weaken the force of what he had said a little before about all nations. Now, though this was never fulfilled, that the nations of the whole world, each of them leaving their native country, made a journey into Judea; yet, because the doctrine of the gospel, by which God hath gathered to himself a Church indiscriminately out of all nations, proceeded from Mount Zion, he justly says that they will come to it who having, with one consent of faith, embraced the covenant of eternal salvation, have been united into one Church. We must also observe the harmony between the figures of the law and that spiritual worship which began to be introduced at the coming of Christ.

And shall say, Come By these words he first declares that the godly will be filled with such an ardent desire to spread the doctrines of religion, that every one not satisfied with his own calling and his personal knowledge will desire to draw others along with him. And indeed nothing could be more inconsistent with the nature of faith than that deadness which would lead a man to disregard his brethren, and to keep the light of knowledge choked up within his own breast. The greater the eminence above others which any man has received from his calling so much the more diligently ought he to labor to enlighten others.

This points out to us also the ordinary method of collecting a Church, which is, by the outward voice of men; for though God might bring each person to himself by a secret influence, yet he employs the agency of men, that he may awaken in them an anxiety about the salvation of each other. By this method he likewise strengthens their mutual attachment, and puts to the test their willingness to receive instruction, when every one permits himself to be taught by others.

Next Isaiah shows that those who take upon them the office of teaching and exhorting should not sit down and command others, but should join and walk along with them as companions; as we see that some men are very severe instructors, and eager to urge others forward, who yet do not move a step. But here believers, instead of addressing to their brethren the command, Go up, rather lead the way by their own example. This is the true method, therefore, of profitable teaching, when, by actually performing what we demand, we make it evident that we speak with sincerity and earnestness.

And he will teach us in his ways ³⁶³⁶     And he will teach us his ways. — Eng. Ver. He shows, first, that God cannot be worshipped aright until we have been enlightened by doctrine; and, secondly, that God is the only teacher of the Church, on whose lips we ought to hang. Hence it follows that nothing is less acceptable to God than certain foolish and erring services which men call devotion and likewise, that though he employs the agency of men in teaching, still he reserves this as his own right, that they must utter nothing but his word. Had this rule been followed by those who called themselves teachers of the Church religion would not have been so shamefully corrupted by a wide and confused diversity of superstitions. Nor is it possible that we shall not be carried away into various errors, where we are tossed about by the opinions of men. Justly therefore, does Isaiah, when he claims for God alone the power and authority to teach the Church, shut the mouths of all mortals; so that the office of teaching is committed to pastors for no other purpose than that God alone may be heard there. Let those who wish to be reckoned ministers of Christ allow themselves to be regulated by this statement, that they may take nothing away from his authority.

The Hebrew words ויורנו מדרכיו (veyorenu midderachaiv) may be literally rendered, he will teach us OF his ways; which means, “He will show us what his ways are,” or, he will set before us his ways for a perfect instruction.

Next he adds obedience, we will walk in his paths, by which he points out both the object and the result; for the instruction which is delivered to us from the mouth of the Lord is not mere speculation, but directs the course of our life, and leads us to obey him. But we ought also to observe, that the commandments of God are called ways and paths, in order to inform us that they go miserably astray who turn aside from them in the smallest degree. Thus every kind of unlawful liberty is restrained, and all men, from the least even to the greatest, are enjoined to observe this rule of obedience, that they keep themselves within the limits of the word of God.

For out of Zion shalt go forth the law This is an explanation of the former verse, in which he said that Mount Zion will be placed above all mountains; that is, that she will be raised to the highest pitch of honor, when she shall become the fountain of saving doctrine, which shall flow out over the whole world. He calls it the law; but we have elsewhere spoken of the derivation and meaning of this word; for תורה (torah) means instruction, and the most complete of all kinds of instruction is contained in the law. He speaks, therefore, after the manner of the prophets; for since the rule of godliness was to be obtained from the law, they were wont, by a figure of speech, (synecdoche,) in which a part is taken for the whole, to include under the word law all the instruction which God has given; just as under the word altar they include the whole worship of God.

Now, since we know that this prediction was fulfilled, when the preaching of the gospel began at that very place, (for Christ first taught at Jerusalem, and afterwards his doctrine was spread throughout the whole world,) we must not take the word law in a limited sense; for at that time, as to its figures and bondage, it was rather abolished. (Luke 2:46; Mark 16:10; Ezekiel 47:1; Luke 24:47.) Hence we conclude that the term is applied, without limitation, to the word of God. And when the prophets say that waters will spring out of the temple to water the whole world, (Ezekiel 47:1,) they express metaphorically what Isaiah lays down in plain language; namely, that the source of saving doctrine will be from that place; for out of it the apostles and other teachers spread the gospel through the whole world.

We must observe the reason why the Prophet made these statements. It was, that he might fortify the godly against various changes, which otherwise, on manifold occasions, might have crushed their minds; and therefore it was of great importance to provide against offenses, and to fortify the minds of the godly. “Whatever may be the condition of your affairs, and though you should be oppressed by afflictions on all sides, still continue to cherish this assured hope, that the law will go forth out of Zion, and the word of the Lord from Jerusalem; for this is an infallible decree of God, which no diversity or change of events will make void.”

How much the godly needed this consolation may be easily inferred from the course of events which immediately followed; for when Judea had been forsaken, the temple destroyed, the worship of Goal overturned, and the comely order of the Church utterly defaced while tyranny became more and more oppressive, it was natural that their minds should be discouraged, and that all hope should be thrown away. On the other hand, after the return of the Jews from Babylon, when dreadful superstitions gradually obtained prevalence, and the priests, instead of discharging their office in a lawful manner, grasped at wicked tyranny, what else could have occurred to the minds of the goodly than that religion had fallen into neglect, and that the worship of Goal was entirely laid aside, if they had not been supported by this promise? For there can be no doubt that this temptation, which arose out of internal vices, was more injurious than their banishment into Babylon. So long as they were exiles, they had at least prophets, by whose instruction they were encouraged; but in that state of corruption the good effect of instruction had been lost, and no regard was paid to religion or godliness. But by the aid of this prediction alone the Lord granted to them the support which they needed. For why had the law, which God appeared to have consecrated for himself in his own habitation, been thrown down and basely trampled under foot? Who, then, would have thought not only that it would have a place there, but that it would also reign in all foreign places, and in the most distant regions? On the other hand, the Prophet declares not only that the law will remain in its place, but that it will travel further; by which he means that it will not be confined within its former boundaries, for it will be proclaimed to the Gentiles without distinction.

And undoubtedly this had very great authority and weight with the Apostles, when they knew that they were appointed to perform those things which are here promised. Otherwise they would never have had courage enough to venture to undertake the office, and, in short, would not have been able to endure the burden, especially when the whole world furiously opposed them. But they knew that he by whom this had been promised, and from whom they had received authority to deliver this message, would easily remove every obstacle. It ought also to be observed that we obtain from it a strong confirmation of our faith, when we learn that the doctrine of the gospel came forth out of Zion; because we thence conclude that it is not new, or lately sprung up, but that it is the eternal truth of God, of which a testimony had been given in all ages before it was brought to light.

We also infer that it was necessary that all the ancient ceremonies should be abolished, and that a new form of teaching should be introduced, though the substance of the doctrine continue to be the same; for the law formerly proceeded out of Mount Sinai, (Exodus 19:20,) but now it proceeded out of Zion, and therefore it assumed a new form. Two things, therefore, must be observed; first, that the doctrine of God is the same, and always agrees with itself; that no one may charge God with changeableness, as if he were inconsistent; and though the law of the Lord be now the same that it ever was, yet it came out of Zion with a new garment; secondly, when ceremonies and shadows had been abolished, Christ was revealed, in whom the reality of them is perceived.

4. And he shall judge among the nations He means that the doctrine will be like a king’s scepter, that God may rule among all nations; for, by a figure of speech in which a part is taken for the whole, the Hebrew word שפט, (shaphat,) to judge, means to govern or to reign. since, therefore, God had not taken more than one nation to be subject to his reign, the Prophet here shows that the boundaries of his kingdom will be enlarged, that he may rule over various nations. He likewise notices indirectly the difference between the kingdom of David, which was but a shadow, and this other kingdom, which would be far more excellent. At that time God ruled over his chosen people by the hand of David, but after the coming of Christ he began to reign by himself, that is, in the person of his only-begotten Son, who was truly God manifested in the flesh. (1 Timothy 3:16.) The prophets sometimes employ the name of David when they are speaking about the kingdom of Christ, and they do so with propriety, that is, with respect to his human nature; for the Redeemer had been promised to spring from that family. (Jeremiah 30:9; Ezekiel 34:23; 37:24.) But here the Prophet extols his divine majesty from which it is evident how much more excellent is the condition of the new Church than that of the ancient Church, since God hath revealed himself as King in his Son. And again he confirms the calling of the Gentiles, because Christ is not sent to the Jews only, that he may reign over them, but that he may hold his sway over the whole world.

And shall rebuke many nations The word יכח (yakach) sometimes means to expostulate, sometimes to correct, and likewise to prepare; but the ordinary interpretation is most suitable to this passage, in which the Prophet speaks of the reformation of the Church. For we need correction, that we may learn to submit ourselves to God; because, in consequence of the obstinacy which belongs to our nature, we shall never make progress in the word of God, till we have been subdued by violence. Accordingly, Christ makes the beginning of preaching the gospel to be, that the world be reproved concerning sin. (John 16:8.) That the doctrine may not be without profit, Isaiah shows that the stubbornness of our flesh must be subdued; and therefore he attributes to God the office of a reproving judge, that he may try our life, and, by condemning our vices, may effect a reformation of our morals. And, indeed, we see how little effect is produced by the gospel unless where that power of the Spirit is exercised which leads men to repentance.

And they shall beat their swords into ploughshares He next mentions the beneficial result which will follow, when Christ shall have brought the Gentiles and the nations under his dominion. Nothing is more desirable than peace; but while all imagine that they desire it, every one disturbs it by the madness of his lusts; for pride, and covetousness, and ambition, lead men to rise up in cruelty against each other. Since, therefore, men are naturally led away by their evil passions to disturb society, Isaiah here promises the correction of this evil; for, as the gospel is the doctrine of reconciliation, (2 Corinthians 5:18,) which removes the enmity between us and God, so it brings men into peace and harmony with each other. The meaning amounts to this, that Christ’s people will be meek, and, laying aside fierceness, will be devoted to the pursuit of peace.

This has been improperly limited by some commentators to the time when Christ was born; because at that time, after the battle of Actium, the temple of Janus ³⁷³⁷     The temple of Janus was built by Numa Pompilius, whose wise and peaceful administration contrasts strongly with the bloody and ferocious wars by which many of the succeeding emperors endeavored to make themselves illustrious. It was expressly intended by its founder that this temple should repress the natural fierceness of the people by discouraging warlike operations. For this purpose the opening or shutting of its doors was made to indicate whether the Roman empire was in a condition of war or peace with the surrounding states. When war raged on all sides, all its doors stood open by night and by day; and the shutting of any one of them declared, that in that direction towards which it looked peace had been restored. Livy tells us, that so remarkable an event as the entire shutting up of this temple, which proclaimed that universal peace existed throughout the empire, had occurred but thrice during the long period of seven hundred years; once under the reign of Numa, next, during the consulship of Titus Manlius, and lastly, after the battle of Actium, in which the Emperor Augustus gained a splendid naval victory over Mark Antony and Cleopatra, queen of Egypt. (Liv. 1:19.) Historians have fixed the date of the latter event with extraordinary precision; and, while their only object was to pronounce a lofty panegyric on Augustus as the peculiar favourite of heaven, they have unintentionally recorded that the temple of Janus was shut up when the Prince of Peace (Isaiah 9:6) was ushered into the world. So striking a coincidence could not fail to attract observation, as belonging to the fullness of the time (Galatians 4:4) at which the Messiah appeared, and as one of the beautiful arrangements of him who is wonderful in counsel and excellent in working. (Isaiah 28:29.) Rarely has chronology proved to be so delightful and instructive. — Ed. was closed, as appears from the histories. I readily admit that the universal peace which existed throughout the Roman empire, at the birth of Christ, was a token of that eternal peace which we enjoy in Christ. But the Prophet’s meaning was different. He meant that Christ makes such a reconciliation between God and men, that a comfortable state of peace exists among themselves, by putting an end to destructive wars. For if Christ be taken away, not only are we estranged from God, but we incessantly carry on open war with him, which is justly thrown back on our own heads; and the consequence is, that everything in the world is in disorder.

Besides, Isaiah promises that, when the gospel shall be published, it will be an excellent remedy for putting an end to quarrels; and not only so, but that, when resentments have been laid aside, men will be disposed to assist each other. For he does not merely say, swords shall be broken in pieces, but they shall be turned into mattocks; by which he shows that there will be so great a change that, instead of annoying one another, and committing various acts of injustice, as they had formerly done, they will henceforth cultivate peace and friendship, and will employ their exertions for the common advantage of all; for mattocks and pruning-hooks are instruments adapted to agriculture, and are profitable and necessary for the life of man. He therefore shows that, when Christ shall reign, those who formerly were hurried along by the love of doing mischief, will afterwards contend with each other, in every possible way, by acts of kindness.

Neither shall they practice war any more ³⁸³⁸     Neither shall they learn war any more. — Eng. Ver. The word למד (lamad) signifies either to be accustomed to, or to learn. But the meaning of the Prophet is plain enough, that they will not train themselves in destructive arts, and will not strive with each other in acts of cruelty and injustice, as they were formerly accustomed to do. Hence we infer that they have made little proficiency in the gospel, whose hearts have not been formed to meekness, and among whom there does not yet reign that brotherly love which leads men to perform kind offices to each other. But this cannot be done before the consciences have been brought into a state of peace with God; for we must begin there, in order that we may also be at peace with men.

Some madmen torture this passage to promote anarchy, (ἀναρχίαν) as if it took away from the Church entirely the right to use the sword, and bring it forward for condemning with great severity every kind of wars. For example, if a prince defend the people entrusted to him, and protect them against injustice, those people say, “It is unlawful for Christians to use the sword.” But it is easy to reply to this; for the Prophet speaks metaphorically about the kingdom of Christ, which leads men, through mutual kindness, to become reconciled to each other. The Scriptures frequently employ a metaphor, in which the thing signified is denoted by a sign; as in that passage,

He who hath not a sword, let him buy one. (Luke 22:36.)

Christ certainly did not intend to induce his followers to fight, but intimated that the time of war was at hand. 0n the other hand, we are told that swords shall cease to exist, or shall be beaten down to serve a different purpose, when hatred and fighting shall be at an end, and when they who formerly were at enmity shall be reconciled to each other.

It may be objected that, in a state of harmony and peace, the sword will no longer be needed. I reply, that peace exists among us just as far as the kingly power of Christ is acknowledged, and that these two things have a mutual relation. Would that Christ reigned entirely in us! for then would peace also have its perfect influence. But since we are still widely distant from the perfection of that peaceful reign, we must always think of making progress; and it is excessive folly not to consider that the kingdom of Christ here is only beginning. Besides, God did not gather a Church — by which is meant an assembly of godly men — so as to be separate from others; but the good are always mixed with the bad; and not only so, but the good have not yet reached the goal, and are widely distant from that perfection which is required from them. The fulfillment of this prophecy, therefore, in its full extent, must not be looked for on earth. It is enough, if we experience the beginning, and if, being reconciled to God through Christ, we cultivate mutual friendship, and abstain from doing harm to any one.

5. O house of Jacob He sharply rebukes the Jews by holding out the example of the Gentiles; for since, in consequence of the spread of his kingdom, God would give law to all nations from Mount Zion, so as to ingraft them into the body of his chosen people, nothing could be more strange than that the house of Jacob should revolt from him, and that, when strangers were drawing near, the members of the household, who ought to have been foremost, should withdraw. This is, therefore, not only an exceedingly vehement exhortation, but also a heavy and sharp complaint. Accordingly, he addresses them by an honorable name, saying, O house of Jacob, come; that he may express more strongly their ingratitude, which appeared in twist that though they were in the Church God’s first-born, they utterly renounced that right of inheritance which they held in common with others.

There is, therefore, an implied comparison, as if he had said, “Lo, the Gentiles flow together to Mount Zion, and every one exhorts and urges on his neighbor; they submit to receive instruction from God, and to be reproved by him and why do you, O Israelites, you who are the inheritance of God, why do you draw back? Shall the Gentiles submit to God, and shall you refuse to acknowledge his authority? Has so great a light been kindled in every part of the world, and shall you not be enlightened by it? Shall so many waters flow, and will you not drink? What madness is this, that when the Gentiles run so eagerly, you sit still in idleness?”

And we will walk in the light of the Lord When he adds we will walk, he means that the light is placed before their feet, but that they disregard it by shutting their eyes, and even extinguish it as far as lies in their power; and yet its brightness draws to it distant nations.

6. Surely thou hast forsaken thy people In these words he now plainly charges the people with having a perverse disposition; and he does this not in direct terms, but, as it were, bursting into astonishment, he suddenly breaks off his discourse, and, turning to God, exclaims, “Why should I waste words on a nation grown desperate, which thou, O Lord, hast justly rejected, because, giving itself up to idolatrous practices, it has treacherously departed from thy word?”

It may also be a prediction of punishment still future which he foresaw by the Spirit; as if he had said, That it was not wonderful if ruin and desolation were about to overtake Mount Zion on account of the great crimes of the nation. His design may have been, that so mournful a spectacle might not be the occasion of despair, and that those who were capable of being cured might be moved by repentance, and turn to God ere this calamity arrived. For while the prophets are heralds of God’s judgments, and threaten vengeance against the ungodly, they usually endeavor, at the same time, to bring as many as they can to some kind of repentance. The servants of God ought never to lay aside this disposition, which would lead them to endeavor to do good even to the reprobate, if that were possible. (2 Timothy 2:25.)

This passage ought to yield abundant consolation to godly teachers; for when we think that we are speaking to the deaf, we become faint, and are tempted to give up all exertion, and to say, “What am I about? I am beating the air.” Yet the Prophet does not cease to exhort those in whom he perceived no ground of comfortable hope; and while he stands like one astonished at this destruction of the people, he nevertheless addresses those whom he sees going to ruin. At the same time we must observe that, however obstinate the ungodly may be, we must pronounce vengeance against them; and though they refuse and gnaw the bridle, yet, that they may be left without excuse, we must always summon them to the judgment-seat of God.

I consider the כי (ki) to mean surely; ³⁹³⁹     In the English Version it is rendered therefore. — Ed. for this signification is more suitable, because he breaks off the exhortation which he had begun, and addresses God. And when he again calls them the house of Jacob, this is added for the purpose of imparting greater vehemence, as is usually done in a moving discourse; as if he had said, “This holy nation, which God had chosen, is now forsaken.”

Because they are replenished from the East As the Hebrew word קדם (kadem) sometimes denotes the east, and sometimes antiquity, it may be interpreted to mean that they were filled with ancient manners; because they had again brought into use those superstitions by which the land of Canaan was formerly infected. For we know that the prophets often reproach the nation of Israel with resembling the Canaanites more than they resembled Abraham and the rest of the holy fathers. And, indeed, because they had been brought into the possession of this land, when the ancient inhabitants had been driven out, in order that it might be cleansed from its pollution, and afterwards devoted to holiness, the refusal to change their wicked customs involved a twofold ingratitude. But as the other meaning — from the East — has been more generally adopted, I have chosen to retain it; though even in this view the commentators differ, for some consider the letter מ (mem) to denote comparison, and מקדם (mikkedem) to denote more than the inhabitants of thee East, while others adopt the simpler, and, as I think, the more correct view, that they were filled with the east, that is, with the vices which they had contracted from that quarter; for wicked imitation is amazingly contagious, and nothing is more natural than that corruptions should glide from one place into another more distant.

And with divinations, like the Philistines This clause explains the former more fully; for under divinations he includes, by synecdoche, the impostures of Satan to which heathen nations were addicted. The Prophet therefore means that they now differ in no respect from the Philistines, though God had separated them from that people by the privilege of his adoption; and this was sufficient to bring upon them the severest condemnation, that they had forgotten their calling, and polluted themselves with the corrupted and ungodly customs of the Gentiles. Hence it appears that to sin by the example of another contributes nothing to alleviate the guilt.

And have delighted in the children of strangers The last part of the verse is interpreted in various ways; because the phrase, the children of strangers, is viewed by some metaphorically, as denoting laws and customs; while others regard them as referring to marriages; because, by marrying indiscriminately women of foreign extraction, they had mingled their seed, so that there were many illegitimate children. Jerome gives a harsher exposition, that they polluted themselves by wicked lusts contrary to nature. For my own part, I have no doubt that by the children of strangers are meant foreign nations, and not figuratively the laws themselves. The crime charged against them by the Prophet therefore is, that, by endeavoring to please the Gentiles, they entangled themselves in their vices, and thus preferred not only mortal men, but wicked men, to God. He says that they delighted, because the desire or delight of wicked imitation effaced from their hearts the love of God and of sound doctrine.

7. Their land is filled with silver and gold We must attend to the order which the Prophet here observes; for he now enumerates the reasons why the Lord rejected his people. In the former verse he began with divinations and the customs of strangers; he now comes down to silver and gold; and afterwards he will speak of horses and chariots. There can be no doubt that, having first condemned idolatry, he reproves them, secondly, for covetousness, and, thirdly, for sinful trust, when men depart from God, and contrive for themselves vain grounds of confidence. It was not a thing in itself to be condemned, that this nation had abundance of gold and silver; but because they burned with insatiable covetousness, and trusted to horses and chariots, he justly reproves them.

The Hebrew particle ו (vau) is here viewed by some as denoting a contrast, supposing the meaning to be, and yet their land is filled with silver and gold. This would show the ingratitude of the people to be the greater, because, though they enjoyed an abundance of all good things, they betook themselves, as if their case had been desperate, to magical arts and to idols, which is much less excusable than if they had fled to them during their adversity; because, though they were fed to the full with an abundance of good things, yet they shook off the yoke of God. In this way he would aggravate the criminality of a nation that fled to idols freely and of their own accord, even though they were luxuriating in their abundance. But I do not receive this interpretation, for I think it too far-fetched. On the contrary, he includes in one continued enumeration the vices with which that nation was chargeable, covetousness, sinful confidence, and idolatry. Accordingly, though the opinion of those who explain it as a contrast be a true opinion, it does not harmonize with this passage.

And there is no end of their treasures Isaiah proceeds to illustrate more clearly and forcibly what he has formerly said; for, though it be not in itself sinful or blamable that a person should possess gold or silver, provided that he make a proper use of it, he properly launches out against that wicked desire and mad eagerness to accumulate money, which is most detestable. He says that there is no end, because their eagerness is insatiable, and goes beyond the bounds of nature. The same opinion must be formed about horses and chariots, for false confidence is here reproved. To prevent this evil, the Lord had forbidden kings to gather together a great multitude of horses or chariots, lest, trusting to them, they should cause the people to return to Egypt. (Deuteronomy 17:16.) since, therefore, it is difficult for men to have resources of this kind in abundance without being also lifted up with pride, it was the will of God that his people should not have them at all, or at least should be satisfied with a moderate share.

8. Their land is also full of idols He repeats what he had already noticed about idolatry, but enters into it more fully; and, having first mentioned the subject itself, he next speaks of the use of it, which almost always follows. It seldom happens that we do not abuse idols when they are set up among us, for it is as when fire has been applied to a pile of wood, which must immediately burn; and wood is not more ready to be set on fire than we are to follow superstition. In the Hebrew language idols are very properly denominated by the word אלילים, (elilim) which the Prophet here employs, for they are empty things, and of no value. ⁴⁰⁴⁰     “So called,” says Buxtorf, “because they are absolutely nothing, agreeably to that saying of the Apostle, an idol is nothing in the world,” (1 Corinthians 8:4.) רפאי אלל, (rophee elil) physicians of no value, (Job 13:4,) is an instance of the literal use of the word. — Ed And undoubtedly the Holy Spirit intended by this word to reprove the madness of men who imagined that, by relying on such inventions, they approached nearer to God; as the papists of the present day, in order to plead for the usefulness of their idols, boast that they are the books of the unlearned: but we ought rather to believe the testimony of the Holy Spirit; and even the facts themselves plainly show what advantage the unlearned derive from them; for, led away by gross fancies, they imagine to themselves earthly and carnal gods. Hence Jeremiah justly declares not only that idols are useless, but that they are teachers of falsehood and lies. (Jeremiah 10:14.)

And they have bowed down ⁴¹⁴¹     They worship. — Eng. Ver. before the work of their own hands We must also attend to this description, in which the Prophet relates that the people bowed down before the works of their own hands; for how stupid was it that men should not only worship wood and stone instead of God, but should honor their own workmanship with the appellation of Deity, which they cannot bestow on themselves! It is truly shocking and monstrous that, as soon as a block of wood which lay neglected has received the finishing-stroke from a mortal man, he presently worships it as if it had been made a God. Although the Prophet addresses the ancient people, the same reasoning applies to the papists, who acknowledge no majesty of God but in the works of their own hands.

Before that which their own fingers have made The repetition is emphatic, and to the hands he adds the fingers, in order to exhibit more strongly the grossness of the crime. We must also attend to the mode of expression, which denotes adoration by means of outward gesture; not that it is unlawful among men to bend the knee or the head for the sake of paying public respect, but because he who bows down before an idol professes to render divine worship. Consequently, the silly talk of papists about that adoration which they call Dulia ⁴²⁴²     The popish distinction between an inferior kind of adoration, called δουλεία and a higher kind of adoration, called λατρεία, is illustrated and refuted by our Author, in the Institutes, vol. 1, p. 141, and in the Harmony of the Evangelists, vol. 1, p. 221. — Ed (δουλεία) is a childish evasion; for when the Prophet speaks of religious worship he condemns universally every token of homage. ⁴³⁴³     That is, of homage paid to idols. — Ed.

9. And the mean man boweth down Some commentators read these words in immediate connection with what goes before, as if the Prophet were proceeding still farther to show the extent of their criminality. If we adopt this meaning, then by the mean man and the mighty man we must understand all the Israelites; as if the Prophet said that no man is pure and free from this stain. Others not improperly are of opinion that he repeats in other words what he had said about punishment, and that in this way he expresses the destruction which awaits a people forsaken by God. This will agree best with the scope of the passage, that all, both small and great, will speedily be overtaken by the ruin which lays low a whole nation; because amidst so great wickedness there was no reason to expect deliverance from the vengeance of God.

Besides, in those two expressions, bow down and humble, there is a rapid allusion to that bowing down which he mentioned a little before, as if he had said, “They have bowed themselves down before idols, therefore God will lay them low under a vast weight of calamities.” Yet I have no doubt that he likewise attacks their pride; for it was difficult to believe that a nation so abundantly supplied with wealth would, in a short period, be overwhelmed by calamities.

Therefore forgive them not; or, thou wilt not forgive them. This latter clause is explained in two ways, though it does not much affect the real meaning which of the views you adopt; for the design of the Prophet is to show that towards such obstinate men God will not be appeased. If it be taken in the future tense, thou wilt not forgive them, the meaning will be more easily brought out; but if it be taken as a prayer, forgive them not, it will amount to the same thing; for we know that, when the prophets, inflamed by zeal for God, pour out prayers as under the dictation of the Spirit, they threaten just punishment against the ungodly: and we need not wonder that the Prophets offended by crimes so numerous and so shocking, kindles into such warmth that he consigns his countrymen to destruction; for nothing was more dear to him than the sacred honor of God. But at the same time it must be understood that he makes a tacit reservation of a remnant; because he does not here speak of every individual, but of the body of the people, which was so deeply infected by its vices that there was no hope of cure; otherwise it would have been unreasonable to give exhortations to repentance, and to hold out the hope of pardon to men who were incurable and thoroughly obstinate. The meaning therefore amounts to this, that the restoration of a new Church must not be expected till God has executed his judgments by destroying the temple.

10. Enter into the rock As ungodly men, for the most part, lull themselves in excessive indifference about God’s threatenings, it is customary with the prophets, when they threaten sinners, with the view of producing terror, to add lively descriptions, as if for the purpose of bringing those matters under the immediate view of men. This is the reason why the Prophet now bids despisers of God enter into the rocks and caves, to conceal themselves under ground. And, first, he means that the judgment of God is more to be dreaded than a thousand deaths, and that for the sake of escaping that judgment it were to be wished that they should go down into the grave. But, by addressing men themselves, he gives a more impressive illustration of the weight of the divine vengeance.

From the dread of the LORD, and from the glory of his majesty Although by the dread of God he means the scourges by which God would take vengeance on a wicked people, yet it is not without good reason that he immediately adds, his magnificent glory; as if he had said, “It is according to the measure of his own glory that God ought to be dreaded by the ungodly, in whose destruction he displays his boundless power.” But though the ungodly are not reformed or made to bow down by any punishment, they are forced to tremble when they feel the presence of the wrath of God. In quite a different manner do punishments instruct the elect to fear God; for, in consequence of being subdued by strokes, they learn to bear the yoke. Isaiah therefore declares that the glory of God will be more illustriously displayed when he shall come forth as a righteous judge; for when he conceals himself he is not observed, and they scarcely think of his existence.

Hence let pastors learn how they ought to deal with drowsy consciences, which must be awakened by the judgment of God, that they may regard that judgment with actual dread. Though we often sing to the deaf, yet terror pierces even hearts of iron, so that they are without excuse. Frequently, too, it happens that some are healed; and in like manner believers gain advantage from it, when they learn the terrific forms of punishment which await the ungodly and reprobate.