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8. But thou, Israel, art my servant. He now shews how unreasonable it is to confound the people of Israel with the heathen nations, though all have lifted up a standard and agree in error, and though the whole world be abandoned to impostures; for, since by a calling of free grace God had chosen and set them apart, they ought not to have given themselves up to the same rage. This is a remarkable passage, and teaches us that we ought to be satisfied with our calling, so as to be restrained from the pollution of this world. Though corruptions abound, and though we indulge freely in every kind of iniquity, yet we ought to be restrained by this consideration, that we are God’s elect, and therefore we are not at liberty to go beyond bounds like Gentiles, and ungodly men. “Such were some of you,” says Paul,

“but now you have been washed, now you have been sanctified by the name of the Lord Jesus, and by the Spirit of our God.” (1 Corinthians 6:11.)

Indeed, nothing is more unreasonable than that we should wander like blind men in darkness, when the sun of righteousness hath shined upon us. We ought therefore to consider our calling, that we may follow it with all zeal and industry, and, “walking as becomes the children of light,” (Ephesians 5:8,) may shun that manner of life to which we were formerly habituated. For this reason he calls Israel his servant; not that the Israelites deserved anything on account of their obedience, but because he had set them apart for himself; and accordingly, for the same reason he adds —

Jacob, whom I have chosen. This is a remarkable commendation of undeserved favor; as if he had said, “You are indeed my servants, not through your own merit, but through my bounty; for by my election I have prepared and formed you to be my peculiar people.” In short, he reminds them that it was not by their own industry that they obtained the honor of being called God’s servants, and that they did not differ from others so as to excel them in any respect, but that it was because it so pleased God, who has a right to select this or that person according to his pleasure. Yet at the same time he explains what is the design of our election, namely, that we may serve God. “He hath chosen us,” as Paul says, “that we may be holy and unreprovable before him.” (Ephesians 1:4.) The object to be gained by election is, that they who were the slaves of Satan may submit and devote themselves unreservedly to God.

The seed of Abraham. This is added in the third place, in order to inform us that election depends on the promise of God; not that the promise goes before the election, which is from eternity, but because the Lord has bestowed his kindness from a regard to the promise; for he said to Abraham,

“I am thy God and the God of thy seed.” (Genesis 17:7.)

This favor has therefore been continued to posterity, and on account of the promise the Lord took peculiar care of that people, as Paul also declares that “to them belonged the testament, the promise, and the giving of the Law.” (Romans 9:4.) Hence also they were called “that holy nation,” (Exodus 19:6,)

“God’s sacred inheritance, and a priestly kingdom.”
(1 Peter 2:9.)

My friend. It was an extraordinary honor which the Lord bestowed on Abraham, when he called him his friend. To be called “the servant of God” is high and honorable; for if it be reckoned a distinguished favor to be admitted into the family of a king or a prince, how much more highly should we esteem it, when God accounts us as his servants and members of his family? But, not satisfied with that, he bestows on him even a higher honor, and adorns him with the name of “friend.” What is here said about Abraham relates to all believers; and Christ declared more plainly, “Now I call you not servants, but ye are my friends; for servants know not their Lord’s will, but to you have been revealed secret and divine mysteries, and hence you may know my friendly and kind disposition towards you.” (John 15:15.) Having therefore obtained from God so great an honor, we ought to remember our duty, that the more abundantly he has testified his kindness towards us, we may the more earnestly and with deeper reverence worship him continually. But we ought always to remember that Abraham was God’s friend on no other ground than that of adoption; as Moses also says that the Jews enjoyed their high rank merely through the good pleasure of God, “because God loved their fathers.” (Deuteronomy 4:37, and 7:6-8.)

9. For I have taken thee from the end of the earth. Isaiah continues the same subject; for we know by experience how necessary it is that consolations be repeated when adversity presses upon us; so that it is not wonderful that the Prophet dwells so largely on this subject. But from one person, Abraham, he passes to the whole nation, mentioning the benefits which all of them have received from God. The relative אשר (asher) ¹⁴¹¹⁴¹     That is, instead of the usual and natural rendering, “whom I have taken,” Calvin renders the clause, “because I have taken thee.” — Ed. appears to me to be here put for an illative particle; for he assigns the reason why the people ought to be courageous amidst adversity. It is because they have formerly experienced his kindness, and consequently ought to cherish equally favorable expectations for the future. “The ends of the earth” may be understood in two ways; either that the people were brought from a distant country, of which Abraham was a native, or that God, who embraces within his dominion the utmost boundaries of the world, deigned to stretch forth his hand to none but a single people.

From its eminences have I called thee. אצילים (atzilim) has been generally translated “eminences.” Others prefer to take it in the masculine gender, as meaning “princes” or “nobles,” in a sense not very different from the other; for the Prophet extols the grace of God, because, passing by very illustrious nations, he has adopted to himself a mean and obscure people. Others refer it to the kingdom of Egypt, from which the Jews were brought out; for we know how great was the renown of that people, and how far superior to other nations they reckoned themselves to be in learning, antiquity, nobility, and many other accomplishments.

But I interpret it differently; for I refer it to the election of the people, who were chosen out of the midst of other nations far superior to them; and therefore I consider מ (mem) to mean “from,” or “more than,” so that there is a comparison between the Jews and other nations. In like manner also, Moses shews that they were not elected,

“because they were more or better than other nations, (for they were far fewer,) but because the Lord loved them, and determined to keep the covenant which he had sworn to their fathers.” (Deuteronomy 7:7, 8.)

Again, he says,

“Not for thy righteousness, or the uprightness of thy heart, dost thou come to possess the land.” (Deuteronomy 9:5.)

Thus, while they were far less than other nations, still they were elected; and this shews the greatness of the love of God, and that there was no reason why, after having received blessings so numerous and so great, they should afterwards distrust so kind a Father. Besides, he adds, that a proof of this favor was given to the people in the Law; as if he had said that it was not hidden, but, on the contrary, was engraven on public tables, when God made a covenant with them by giving them the Law; for God did not wish that they whom he had taken to be his own people should wander hither and thither, but bound them to himself by a promise of salvation.

And have not cast thee off. This last expression might be thought superfluous, and even unseasonable, if Jewish writers had not frequently employed this form of speech, which is very emphatic; for it denotes the firmness of election, as if he had said, “After having once adopted thee, I did not desert or forsake thee, though I had various occasions for casting thee off.” So great had been the ingratitude of the Jews, that he might justly have rejected them if he had not resolved to continue to be like himself.

What is said about them relates also to us; for the saying of Paul holds good, that “the gifts of God are without repentance.” (Romans 11:29.) Though he cut off the greatest part of men on account of their unbelief, yet he reserves some seed of adoption, that the calling may continue in some furrows; for the wickedness of men cannot change the election of God. Let us therefore remember that we have been elected by God on this condition, that we shall continue in his family, though we might justly have been abandoned.

10. Fear not. The former doctrine having had for its aim that the people should rely on God, the Prophet concludes from the numerous blessings by which the Lord manifested his love, that the people ought not to be afraid. And we ought carefully to observe the reason which he assigns —

For I am with thee. This is a solid foundation of confidence, and if it be fixed in our minds, we shall be able to stand firm and unshaken against temptations of every kind. In like manner, when we think that God is absent, or doubt whether or not he will be willing to assist us, we are agitated by fear, and tossed about amidst many storms of distrust. But if we stand firm on this foundation, we shall not be overwhelmed by any assaults or tempests. And yet the Prophet does not mean that believers stand so boldly as to be altogether free and void of all fear; but though they are distressed in mind, and in various ways are tempted to distrust, they resist with such steadfastness as to secure the victory. By nature we are timid and full of distrust, but we must correct that vice by this reflection, “God is present with us, and takes care of our salvation.”

Yet I will assist thee. אף עזרתיך (aph gnazarticha) is rendered by some in the past tense, “Yet I have assisted thee;” but I render it in the future tense, “I will assist thee.” I translate אף (aph) yet, as it is usually translated in many other passages. Yet it is not inappropriate to translate it even, and accordingly my readers are at liberty to make their choice. If the past tense of the verb be preferred, it will mean “moreover” or “also.”

With the right hand of my righteousness. Under the word “righteousness,” Scripture includes not only equity, but that fidelity which the Lord manifests in preserving his people; for he gives a display of his righteousness when he faithfully defends his people against the contrivances and various attacks of wicked men. He therefore gives the appellation of “the right hand of righteousness” to that by which he shews that he is faithful and just. Hence we ought to draw a remarkable consolation; for if God has determined to protect and defend his servants, we ought not to have any terror; because “God cannot deny himself” (2 Timothy 2:13) or lay aside his righteousness.

11. Lo, all shall be ashamed and blush. Here the Prophet expressly promises assistance to the Jews against their enemies; for if he had merely promised safety, without making any mention of enemies, various thoughts and anxieties might have arisen in their minds. God indeed promises that we shall be saved, but yet our adversaries prevail, and treat us with the utmost scorn and cruelty; where then is that salvation which was so freely and abundantly promised? To the general promise, therefore, there is likewise added this circumstance: “Though the enemies flourish, yet they shall at length be driven back, covered with shame and disgrace.” Salvation is therefore promised on this condition, that we must, in the meantime, encounter enemies and maintain various contests with them, that we may not promise to ourselves external peace, for we must incessantly carry on war.

12. Thou shalt seek them. That is, if thou seek them; for enemies are not sought, when they have been put to flight; and therefore I think that this future ought to be rendered as a subjunctive, “If thou seek them, thou shalt not find them; for they shall be destroyed and reduced to nothing.” Here it ought to be observed that he describes two kinds of enemies, one, of those who attack us by open violence, the other, of those who attack us by words, that is, who tear us by slanders, curses, and reproaches, and who, as if they were defending a righteous cause, carry on various controversies with us, and summon us to courts of justice, and often accuse us of those crimes of which they have been guilty. But these are the stratagems of Satan, and we need not wonder that they who are his servants imitate their lord and master. The Prophet therefore mentions armed enemies who violently fight against the Church, and next brings forward wranglers, who annoy the Church by deceit and slander, and by false pretense of justice. We need not wonder, therefore, that such accusations are directed against us, and we ought not to think it strange, if many unprincipled men in the present day sell themselves to Antichrist to slander us; for the same thing happened formerly to prophets and other servants of God.

13. For I am Jehovah thy God. The Prophet had already shewn where the hope of salvation ought to be placed, so as to hold out against every attack; that is, when we are convinced that God is our God, and is on our side. He now lays down the same doctrine, but in different words; and yet the repetition is not superfluous, for we know how easily this doctrine slips out of our minds, even though it be frequently repeated; and it was impossible to bestow excessive commendation on this promise, which it is so difficult to root in our hearts. Let us therefore know that we shall have a prosperous issue of all our contests, for the Lord is present with us; and whenever we are attacked by any severe contest, let us learn to look to Him; for if we hesitate and look hither and thither, we shall never enjoy peace of mind. When he calls himself our God, he not only mentions his power, but gives proof of his goodness, which he intends to exercise towards us; for it would not be enough to be convinced of the power of God, if we were not equally certain of his love; and even when we are terrified by the mention of his power alone, his goodness is well fitted to give us peace.

Taking hold of thy right hand, and saying to thee. He now speaks about “taking hold of the hand,” and about his voice; for it is of great importance to us to believe the signs which God has given us of his love, and to connect with them the doctrine which assures us of his eternal favor. The word saying is therefore highly emphatic; for we must remain in suspense till the Lord speak, whose voice alone can remove fear and bring peace. If, then, we desire to have composure of mind, and to conquer the vexations which come upon us from various quarters, we must pay close attention to his voice, so as never to withdraw our mind from it; for they who refuse to hear this voice of God, or do not hear it attentively, must be miserably tormented by continual doubt and uncertainty.

14. Fear not, thou worm Jacob, ye dead Israel. He appears to speak of the Jews very disrespectfully when he calls them “a worm,” and afterwards “dead;” but this comparison agrees better with the distresses of the people, and is more adapted to console them than if he had called them an elect nation, a royal priesthood, a holy tree from a holy root, and adorned them with other titles of that kind. It would even have been absurd to call them by those high-sounding names while they were oppressed by the deepest wretchedness. Accordingly, by the word worm he may be viewed as bewailing the disgraceful condition of the people, and encouraging them to cherish better hope; for he shews that he keeps his eye upon them, though they are mean and despised. It is as if he had said, “Although thou art nobody, yet I will assist thee, and, by restoring thee to thy former freedom, will cause thee to come out of thy filth and pollution.”

Some translate מתים (methim) men, which does not at all agree with the context. We are therefore constrained by obvious argument to translate it dead, for it is an exposition of the former word by repetition, which is very customary among Jewish writers. On this account I agree with Jerome, who translates it in that manner, and attaches no importance to the circumstance that the first syllable of מתים (methim) is here written with Scheva (:) instead of Tzere (..); for points so closely allied might easily have been interchanged. ¹⁴²¹⁴²     “As the parallelism, seems to require an analogous expression of contempt in the next clause, some either read מתי (methe) (dead men) with Aquila (τεθνεῶτες), Theodotion (νεκροί), and Jerome (qui mortui estis in Israel), or regard מתי (methe) as a modification of that word, denoting mortals. Vitringa and Hitzig gain the same end by explaining it as an ellipsis for מתי מספר, (methe mispar,) men of number, that is, few men, used in Psalm 105:12.” — Alexander. The subject ought also to be considered; for nothing could be more foolish than to put “men” instead of “worms,” unless perhaps it be thought preferable to render it “mortals.”

But, undoubtedly, God intended that this voice should be heard by persons most deeply afflicted, so as to reach even to the grave; for he promises, on the contrary, that he will be a Redeemer of “dead men.” Besides, while the Prophet had in view his own age, he extended this doctrine to all the ages of the world. Whenever, therefore, we shall see the Church oppressed by the cruelty of wicked men, it will be our duty to bring these things to remembrance, that we may believe that the children of God, who are trodden under foot by the pride of the world, and are not only reckoned contemptible, but oppressed by every kind of cruelty and reproaches so that they are scarcely allowed to breathe, are held by God in the highest honor and esteem, so that they will soon lift up their head; and let every one of us apply this to himself, so that we may not be terrified by reproaches, nor by our wretchedness, nor by anguish, nor by death itself. Though we resemble dead men, and though all hope of salvation has been taken from us, yet the Lord will be present with us, and will at length raise up his Church even from the grave.

The Holy One of Israel. By adding these words, the Prophet again reminds believers, as he did a little before, of that covenant by which Israel had been separated to be God’s sacred heritage; and thus he imparts courage, that they may not faint or give way on account of their wretched condition, when they look upon themselves as “worms” and “dead men.”

15. Lo, I have made thee. The Prophet still speaks of the restoration of the Church, and promises that she will be so victorious over her enemies as to crush and reduce them to powder; and he declares this by a highly appropriate metaphor. The Jews, whom he addresses, were nearly crushed, but he declares that, on the contrary, they shall crush their enemies, so that, after having been delivered, they shall render to them what had been done to themselves. It was necessary that this should be added, for, if they had not regained new strength, they would always have been exposed to the unlawful passions of their enemies; and therefore they needed that God should give them strength to repel the attacks which were made upon them. Yet Isaiah at the same time declares that they shall be executioners of the vengeance of God.

But it may be thought that in this way he inflames the Jews to be desirous of taking revenge. Now, this is quite contrary to the nature of the Spirit of God; and, while we are too much inclined to this disease, the Lord is so far from treating with forbearance these purposes of revenge, that in many passages he commands us to repress them; for he exhorts us rather to pray for our enemies, and not to take delight in their distresses and afflictions. (Matthew 5:44.) I reply, the Prophet here shews what will happen, but neither commands nor exhorts us to desire the destruction of our enemies. If it be again objected that we ought not only to expect but even to desire what the Lord promises, when it tends to his glory and our salvation; I acknowledge that this consolation tends greatly to alleviate our sorrows, when he promises that he will one day inflict punishment on enemies who have cruelly distressed us, and will render to them the measure which they have meted out. (Matthew 7:2.) Yet this is not inconsistent with the command of God, that we should be kind-hearted, and should pity them on account of the evils which they bring upon themselves, and bewail their wretched condition, instead of being led by cruel dispositions to rejoice in their destruction. (Matthew 5:44.)

If we embrace this promise with that faith which we ought to cherish, we shall bring into subjection all the violence of the flesh, and consequently shall first be disposed to endure, and afterwards with moderate zeal shall desire the judgment of God. Accordingly, it ought to be our first aim to repress and lay aside every violent emotion of the flesh, and thus to await with an honest and sincere heart the fit season of the divine judgment; and that not so much from a regard to our private advantage as that due praise may be given to the justice of God. To the same purpose David wrote —

“The righteous shall rejoice when they shall see the vengeance; they shall wash their feet in the blood of wicked men.”
(Psalm 58:10.)

Not that they delight in their distresses, but because, as he afterwards adds, the righteous man receives his reward, and the righteous judgments of God are made known in the earth when the wicked are punished for their transgressions.

The Jews, being by nature cruel and eager of bloodshed, seize on these promises after the manner of wild and savage beasts, which eagerly devour the prey that is offered to them, and, as soon as they smell it, are mad with rage. But the Lord does not wish his people to forget that kindness which he recommends above all things; for we cannot be his, if we are not guided by the same spirit, that is, by the spirit of mildness and gentleness. In a word, by this metaphor of “a harrow having teeth,” he means nothing else than the wretched destruction of the wicked, whom the Lord will put to flight by the hand of the godly; and that for the purpose of comforting the godly, and not of inflaming them with eagerness for shedding blood.

16. Thou shalt winnow them. The meaning is the same as in the former verse, but by a different metaphor; for he compares the Church to a sieve, and wicked men to the chaff which is driven away by the sieve and scattered in every direction. As if he had said, “Though for a time the Gentiles bruise and winnow you, yet a severer judgment awaits them; for by their destruction they shall be bruised and driven away like chaff.” But we ought to observe the difference, because here believers are bruised for their good, for they suffer themselves to be subdued and placed under the authority of God; while others, who obstinately resist and do not suffer themselves to be brought into subjection, are scattered by the wind like chaff or stubble, as the Prophet tells us. Thus God had struck them with his flails, had bruised and trodden them, had winnowed and tossed them about, in order that, when the wheat had been well cleansed, he might gather them to himself; but the heathen nations he assigns as chaff to the dunghill.

To this is added, that the victorious Church bruises some unbelievers, so that, being purified from their pollution, they obtain a place in God’s barn; and thus was this prediction fulfilled, whenever by the agency of believers some of the Gentiles were subdued, so as to yield obedience to the authority of Christ; for they were never invested with any earthly power, so as to rule over all his enemies, but on the contrary they found it necessary to “possess their souls in patience.” (Luke 21:19.) But the Lord raised them up like palm-trees bent down by so many burdens, so that they not only were safe and sound, but also, with unshaken firmness of mind, trod their enemies under their feet.

It ought also to be observed, that Scripture is frequently accustomed to apply to the Church what strictly belongs to God alone. Since, therefore, God afflicted the ungodly Gentiles for the sake of his Church, he is said to have given them to be trodden under the feet of believers, who reaped the advantage. Whenever we read those prophecies, our minds ought to be raised to the kingdom of Christ, that, free from every wicked disposition, we may observe becoming moderation, and may not desire that this bruising should take place before the proper time; for it ought to be abundantly sufficient for us, if our Head shall at length prostrate his enemies under his feet, that we may share in the triumph of his victory.

But thou shalt rejoice in Jehovah. When he adds that the Jews will have cause to rejoice in the Lord, though by this confidence he intends to alleviate their grief, yet at the same time he admonishes the godly to be modest, that they may not exult with fierceness of mind, if at any time it happen that they are raised up by the hand of God, and exalted in such a manner as to reduce their enemies under their power; for there is nothing to which men are more prone than to become proud and insolent when everything happens to their wish. They forget that they are men, and blot out the remembrance of God, whom they ought to have acknowledged as the author of all blessings. In order, therefore, to restrain that immoderate exultation in which the flesh always indulges, and by which we often suffer ourselves to be carried away, the Prophet adds, “in the Lord,” because on him all our glory and all our joy ought to rest. In a word, the Prophet exhorts to gratitude, that, the more highly God exalts us, the more carefully ought we to repress all the vanity of ambition, and rejoice and glory in him alone.

17. The needy and poor shall seek water. Here he follows out the subject which he had begun to handle at the beginning of the fortieth chapter; for he describes the wretched and afflicted condition in which the Jews should be in Babylon, till at length God should have compassion on them and render assistance. He therefore prepares them for enduring extreme poverty, by saying that they will be thirsty; for this figure of speech, by which a part is taken for the whole, is better adapted to express the severity of the affliction. We know that nothing gives men greater distress than the want of water when they are “thirsty.”

I Jehovah will listen to them. God declares that he will relieve them, when they are brought to this necessitous condition; and hence we ought to learn to whom this promise belongs, namely, to those who, having been reduced to extremity, are as it were, parched with thirst and almost fainting. Hence also we see that the Church does not always possess an abundance of all blessings, but sometimes feels the pressure of great poverty, that she may be driven by these spurs to call upon God; for we commonly fall into slothfulness, when everything moves on according to our wish. It is therefore advantageous to us to thirst and hunger, that we may learn to flee to the Lord with our whole heart. In a word, we need to be deeply affected with a conviction of our poverty, that we may feel the Lord’s assistance. The Prophet unquestionably intended, by this circumstance, partly to illustrate the greatness of the favor, and partly to advise the people not to lose heart on account of their poverty.

The needy and poor. We ought to observe the names by which the Prophet here denominates the people of God. When he calls them “afflicted and poor,” he does not speak of strangers, but of those whom the Lord had adopted and chosen to be his heritage, and whom he forewarns that they must patiently endure some severe hardships. Hence we ought not to wonder if the Lord sometimes permit us almost to languish through hunger and thirst, since he dealt not less severely with our fathers.

When he says that waters are nowhere to be seen, let us learn that the Lord, in order to try our patience and faith, withdraws from us every assistance, that we may lean on him alone. Thus, when we look around on every side, and see no relief, let us know that still the Lord will assist. By the expression, I will listen, he means that God does not assist every kind of persons, but those who pray to him; for if we are so slothful as to disregard his aid, it is right that we should be altogether deprived of it, and, on account of our unworthiness, should feel no alleviation.

18. and 19. I will open rivers. He illustrates the former doctrine in a different manner, namely, that God has no need of outward and natural means for aiding his Church, but has at his command secret, and wonderful methods, by which he can relieve their necessities, contrary to all hope and outward appearance. When no means of relief are seen, we quickly fall into despair, and scarcely venture to entertain any hope, but so far as outward aids are presented to our eyes. Deprived of these, we cannot rest on the Lord. But the Prophet states that at that time especially they ought to trust, because at that time the Lord has more abundant opportunities of displaying his power, when men perceive no ways or methods, and everything appears to be utterly desperate. Contrary, then, to the hope and belief of all men, the Lord will assist his people, that we may not suffer ourselves to be driven hither and thither by doubt and hesitation.

On lofty mountain tops. In order to confirm his statement more fully, he promises that he will perform miracles contrary to the nature and order of things, that we may not imagine that we should think and judge of these things according to human capacity, or limit the power and promises of God to these inferior means. ¹⁴³¹⁴³     “Aux causes secondes.” “To second causes.” The Lord has sufficient power in himself, and needs not to borrow from any other, and is not confined to the order of nature, which he can easily change, whenever he thinks fit; for when he says that he will make waters to flow on the tops of mountains, and fountains in valleys, and pools in deserts, we know that all this is contrary to the order of nature. The reason why he promised these things is abundantly evident. It was that the Jews might not think that they were prevented from returning to Judea by that vast desert in which travelers are scorched by the heat of the sun, and deprived of all the necessaries of life. The Lord therefore promises that he will supply them with water, and with everything else that is necessary for the journey. Now, these things were fulfilled when the Lord brought his people out of Babylon, but much more abundantly when he converted the whole world to himself by Christ the Redeemer, from whom flow in great abundance throughout the whole world waters to quench the thirst of poor sinners. ¹⁴⁴¹⁴⁴     “Des poures pecheurs.” At that time such a change took place as could never have entered into the imaginations of men.

20. Therefore let them see and know. While God leads us by all his works to adore him, yet when the restoration of his Church is the matter in question, his wonderful power is manifested, so as to constrain all to admire him. As we have seen elsewhere, and as he will afterwards repeat frequently, when he brought back his people from banishment, he gave a proof fitted for being remembered in all ages, as he declares in this passage that he will do. But because we are either sluggish or careless in considering his works, and because they quickly pass away from our view in consequence of our giving so little attention to them, he repeats the same statement in many forms. We give our attention to vain and useless matters, instead of admiring these works of God; and if at any time they excite our admiration, yet we quickly forget them, because we are speedily led aside to different and very unimportant matters. The Prophet therefore arouses us, in order to shake off our slothfulness, and to quicken and direct all our senses to understand the power of God. On this account he places in the first rank looking, which produces certain knowledge, and next adds thought, which more fully and abundantly confirms the knowledge.

It is uncertain whether the Prophet speaks of the Jews, who were the citizens of the Church, or of foreigners; but in my opinion we may view it as having a general meaning, that in the restoration of the Church the hand of God will be visible even to very remote Gentiles, so that all shall be constrained to admire the work of God. Yet it is certain that the Persians and Medes, after having conquered the Jews, were singularly astonished when they heard those passages from the prophets, and especially when they beheld the accomplishment of them before their eyes; for they knew that such things could not be performed by men, though they were not converted to God.