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21. Remember these things, O Jacob. He now applies to the use of the people what he had so often said about the superstitions and falsehoods of the Gentiles, by which men who are not well instructed are deceived in the worship of God. Nor does he write these things solely for the men of his own age, but chiefly for their posterity, who were to be carried away into Babylon, and might have been corrupted by long intercourse with the Babylonians, and drawn aside from the true worship of God, if the Lord had not laid upon them those restraints. The Prophet therefore exhorts them, while they were held captive, to bring those exhortations to remembrance, and by means of them to strengthen their hearts amidst those grievous calamities.

For thou art my servant. I have formed thee. He adds this reason why they ought to remember these promises, and to beware of the general contagion of other men; for it would have been intolerable that the elect people, whom God had surrounded by the barriers of his Law, that they might be separated from others, should freely and indiscriminately mingle with the pollutions of the Gentiles. As if he had said, “It is not wonderful that the Babylonians should wander in their errors, but thou oughtest to be unlike them; for ‘I have formed thee,’ that thou mightest ‘serve me;’ I have regenerated and sanctified thee, that thou mightest be an heir of eternal life.”

Of this creation we have stated largely, on former occasions, that it relates to the renewal of the soul. Scripture frequently employs this argument, “Ye have been called to sanctification and not to uncleanness,” (1 Thessalonians 4:7,) “Walk as the children of light” (Ephesians 5:8) “in the midst of a crooked and perverse nation,” (Philippians 2:15,) and in other passages of the same kind. Here we ought to infer that we shall be doubly punished, if it shall be found that we have quenched by neglect or indifference the light by which the Lord hath enlightened us; for our criminality will be far greater than that of others on whom he has not bestowed a similar favor. Heathens shall indeed be punished, and no excuse of ignorance shall be of any avail to them; but far heavier shall be the punishment of those who shall abuse the grace of God.

Do not thou forget me. He means that it is impossible for any who have once entered into the right path to be led aside from it, if they are not chargeable with forgetfulness of God; for error and delusions can never prevail, so long as the remembrance of God is rooted in our hearts. Let every one, therefore, who turns aside from God, and falls into superstition and impiety, lay the blame on his own wickedness. We ought thus to observe carefully the cause of apostasy, that is, forgetfulness of God, which gradually withdraws us from the right path, till we leave it altogether. Besides, he reminds them that by this remedy they will be secure against revolt, if they be employed in constant meditation; for our minds, through their sluggishness, easily contract rust, so to speak, which infects and corrupts all knowledge of God till it be entirely destroyed.

22. I have blotted out, as a cloud, thy iniquities. The Lord promises to his people future deliverance; for our hearts cannot be actually raised towards God, if we do not perceive that he is reconciled to us. In order, therefore, that he may keep the people whom he hath once bound to himself, he adds a promise by which he comforts them, that they may be fully convinced that the banishment shall not be perpetual; for God, being a most indulgent Father, moderates his chastisements in such a manner, that he always forgives his children.

When he says that “he has blotted out their iniquities,” this relates literally to the captives who were punished for their transgressions; and the consequence was, that, when God was appeased, they would be delivered. It is a demonstration from the cause to the effect. The guilt has been remitted, and therefore in like manner the punishment has been remitted; for the Jews, as soon as they have been reconciled to God, are freed from the punishment which was inflicted on account of guilt. Yet there is an implied exhortation to repentance, that they may not only groan under the heavy load of chastisement, but may consider that they are justly punished, because they have provoked God’s anger; and indeed, whenever God deals severely with us, we ought not merely to wish relief from uneasiness and pain, but we ought to begin with pardon, that God may no longer impute sins to us. Yet this passage overthrows the distinction of the Sophists, who acknowledge that guilt is remitted, but deny that punishment is remitted, as we have already explained fully in other passages.

The metaphor of “a cloud” has the same meaning as if the Lord had said that he will no longer pursue them in his displeasure, ¹⁸⁷¹⁸⁷     “A la rigueur.” “Rigorously.” or punish them, because, when guilt has been remitted, they are reconciled; in the same manner as when the sky has become calm, the clouds which intercepted from the earth the light of the sun, are “blotted out” and disappear. We must therefore reject the diabolical inventions of men, which overthrow the whole doctrine of the forgiveness of sins, while they openly contradict the doctrine of the prophets.

Return thou to me. This may be taken in two senses, either that the Lord exhorts the people to repentance, or that he encourages them to hope for deliverance; but both senses may agree well. We have said that it is the ordinary practice of Scripture, whenever redemption is mentioned, to exhort to repentance; for the Lord wishes to bring us back to himself in this manner, that he may render us fit for receiving his layouts. Besides, as the people, through their unbelief, were very far from cherishing the hope of salvation, it may likewise be taken for a confirmation, that the people may believe that they will undoubtedly return; as if he had said, “Though thou thinkest that I am estranged from thee, yet know that I will take care of thee.” And I approve more this latter sense, and think that it agrees better with the context; for the Prophet labors above all things to confirm the promises of God, and to fix them deeply on their hearts.

For I have redeemed thee. He commands the Jews to “return to him,” though their banishment stood in the way of their expecting that he would be a deliverer; as if he had said, “Though I appear to be estranged from you, yet trust; for I have determined to redeem you.”

23. Praise, O ye heavens. He now exhorts the Jews to render thanksgiving, not only that they may testify their gratitude, but that their own expectation of deliverance may be strengthened; and, therefore, he enjoins believers to look upon it as an event already accomplished, as if the Lord had already delivered them. Such modes of address make a deeper impression on our hearts than if the promises had been presented in a naked form. Since, therefore, believers might doubt of their salvation, because they still languished amidst their miseries and were almost dead, the Prophet arouses them, and not only dictates to them a song, that they may fulfill their vows, but shews that the word of God will be so great and uncommon that it shall move heaven and earth and the dumb creatures.

Burst into praise, ye mountains. We might simply have interpreted it, “Heaven above and earth below;” but as he mentions the “mountains,” he gives the appellation of the lower parts of the earth to places which are level, such as plains and valleys, that all countries, wherever they are situated, may be excited to praise and celebrate the name of God.

For Jehovah hath redeemed Jacob. He now adds, that that work which he had aroused all to admire is the redemption of the Church, and declares that the glory of God shall shine forth in it illustriously. Besides, it is proper to remember what I formerly remarked, that here not only does he celebrate the return of the people to their native country, but the end is also included; for they would be “redeemed” from the captivity in Babylon on this condition, that God should at length collect under one head a Church taken out of the whole world. ¹⁸⁸¹⁸⁸     “Son Eglise composee de toutes les nations de la terre.” “His Church composed of all the nations in the world.”