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In preparing the First Volume of the Commentary On Isaiah, many attempts were made, but without success, to procure the French Translation. After much fruitless labor, and some expense, a copy of that rare work, which happens to be in the possession of the Parker Society, has been kindly lent to the Translator, who takes this opportunity of conveying his warmest thanks for this favor. The references in the foot-notes of the present and future Volumes will give some idea of the assistance derived from that source. But it has also supplied materials for a history, more complete than we could formerly give, of this Commentary, and of the forms in which it was successively brought before the public.
Various scribes, on some occasions, united their efforts to obtain a perfect record of what had been uttered by the Reformer in his private Lessons, as they were called, which he delivered to students of theology. But, in the present instance, we are indebted almost exclusively to the earnest, judicious, and unwearied labors of one man, Mr. Nicolas Des Galars, a minister of Geneva, from whose notes, after having been revised by the Author, the first Latin edition was printed in 1550. He appears to have executed, under the Author's eye, a French Translation, which came forth almost simultaneously with the Latin copy, and enjoyed the advantage of being known to be well authenticated. After the lapse of several years, Calvin availed himself of a season of leisure for re-writing this Commentary, added more than a third to its original size, ^F260a and made such extensive alterations, that he ventured to call it "a new work." ^F260b It bears the date of 15th January 1559. The third edition, which is dated 1583, lays claim to still greater accuracy; for it professes to have received corrections from the Author's Manuscript.
While the Commentary was thus extensively circulated, ^F260c the benefits of it were chiefly confined to those who were acquainted with the Latin language; for even the French reader was left to struggle with all the imperfections which belonged to the first edition. At least, it was only eleven years before the last mentioned date, and eight years after the Author's death, that a new French translation appeared, which was printed at Geneva by Francois Perrin, in 1572. There is reason to believe that the first French translation would be treated by the second translator with great deference, and that he would scarcely consider himself to be at liberty to depart from it, except for the purpose of introducing the extensive alterations and additions which had been made to the original work. Let us hope that some future editor, having obtained access to copies now slumbering in the shelves of our continental neighbors, or perhaps of our own countrymen, will enjoy the satisfaction of collating the earlier and later editions in both languages, and will be enabled to reveal the steps by which this valuable Commentary passed from the first rough notes of the labourious scribe to the form which was imparted to it by the fastidious corrections of the Author.
This Volume contains an "Address to the Readers" by Nicolas des Gallars, Latinized Gallasius, (which appears to have been prefixed to his French translation of the Commentary,) his Epistolary Dedication of the Latin edition of 1583 to a learned author and eminent printer, John Crispin, and a short "Address to the Readers" by the latest French translator, all of which, it is hoped, will be perused with deep interest. The relation in which Gallars stood to Calvin, and to his published writings, has thrown around him many pleasing associations; and his style, both Latin and French, displays such judgment, and taste, and scholarship, as justifies the marked preference given to him by the Reformer, and assures the reader that the responsible office which he held could not have been committed to abler hands.
The Notes added to these Volumes shew that it is the aim of the Calvin Society not only to give exact Translations, but to aid the investigation of dark passages by the labors of modern critics. Among the works which have been consulted with greatest advantage may be named "The Prophecies of Isaiah, Earlier and Later, by Joseph Addison Alexander, Professor in the Theological Seminary, Princeton, New Jersey," an exceedingly valuable addition to the stores of exegetical theology, and not a little enhanced by the care with which the learned editor, Dr. Eadie, has superintended the British edition. Yet we are again and again constrained to remark the extent to which the critical researches of our own age have been anticipated by the sagacity of the Reformer, to whom our greatest men delight in acknowledging their obligations. "Calvin," says Professor Alexander, "still towers above all interpreters in large commanding views of revelation, in its whole connection, with extraordinary insight into the logical relations of a passage, even where its individual expressions were not fully understood. These qualities, together with his fixed belief of fundamental doctrines, his eminent soundness of judgment, and his freedom from all tendency to paradox, pedantic affectation, or fanciful conceit, place him more completely on a level with the very best interpreters of our day than almost any intervening writer."
Auchterarder, 3d September, 1851.

Though in collecting these Commentaries I was astonished, first, at the labor and difficulty, and next at the various opinions of men, yet I thought, Christian Readers, that I must not refuse to labor or shrink from anything, provided that I can be of any service. With respect to the difficulties, I quickly surmounted them, through the clear method of instruction which the Author has been accustomed to employ, as may be seen in his writings, but still more in his speaking. And if some obscure passages, of which there are many in that Prophet, made me pause, it was not because I had not the benefit of his judgment and advice in clearly explaining and revising the whole; for, in consequence of the familiar and daily intercourse which I had with him, those intricacies which might have retarded or perplexed me were easily disentangled and removed. Besides, at any hour when one could go by stealth, that is, when he had any relaxation from the weighty affairs which almost overwhelmed him, I read to him all that I had written, in order that, if he could not closely examine the whole, he might at least add, or take away, or give me directions, as far as was necessary. All this he did carefully, though hardly ever did I read to him two or three verses when he was not immediately called away, either by persons who wanted his advice, or by his friends. Yet reviewing these things with all the fidelity and diligence that I could, I still returned, and frequently put questions to him.
As to my labor, it was partly relieved by some expository remarks which I had collected from his own mouth, while he was preaching; for it is now four years and more since he explained that Prophet to us, in a highly profitable manner, in public Discourses, before giving us the interpretation in the school. At that time, recording not only the faithful exhortations which relate to the correction of vices, to the condition of that age, and to the restoration of the purity of doctrine and of the Church, but also the exact interpretations on which he dwelt largely, in order to draw from them a solid doctrine to be applied to the use of the people, when I returned to the house, I wrote them down in Latin, so far as I remembered and had leisure. That was of great use to me in collecting these Commentaries; not that I put into them everything that I then wrote, or in the same order and method, but so far as I already understood the sentiments, and had been habituated, by some practice, to that mode of interpretation, I had not so much trouble as if I had come quite raw and ill-prepared to that way of writing.
So far as relates to the judgments of men, who must have very various opinions about this labor of mine, I soon foresaw that there would be many of them who would take no great pleasure in that which cost me pain, because they would have preferred to have this written by the Author himself instead of being collected and arranged by me. And indeed I am very much of their opinion; for the whole would have been sent forth by him in a more complete and finished state. But as he was employed in preparing other works, the advantage of which is so evident that it is unnecessary for me to proclaim it; and as he was harassed by so much business that he scarcely had leisure to read, it would hardly have been possible for him to put his hand to that work.
Accordingly, having been for a long time attached to that Prophet, and wishing clearer expositions of many passages, and now enjoying them, I thought that I would do what was good and profitable, if, while I promoted my own benefit, I had regard also to others whose desire might not be less than mine, and whose minds, even supposing that they had not so strong a desire, might be aroused by reading this Commentary, and might receive from it an increase of knowledge. In order, therefore, that you, believing Reader, might enjoy along with me the explanation of that Prophet, I suddenly undertook this labor, lest if we waited longer for these Commentaries, they might be taken from us by some injury or calamity in these wretched times. For we see every day what snares are laid by Satan for the Church, which is newly born, and for her faithful teachers. We meet with treachery in some, from whom we had expected better things; in others we find fickleness and lightness, and others are blinded by the glimmering of this age. There are very few of them who, in defense of the kingdom of Christ, oppose the tyrannical laws of Antichrist.
Let us therefore welcome those who, through the unspeakable mercy of God, are left to us; or rather let us welcome the gifts which God has given them, that hereafter, as far as we shall have opportunity, we may provide for the Church. While we can enjoy their doctrine, let us seize it eagerly as the armor fitted for repelling our enemies; for there is great reason to believe that the Lord will take vengeance on the malice of men by such punishments as they deserve, and will deprive us of the excellent gifts with which in the present day he has adorned his Church. Many have great gifts of tongues, while others excel in interpretations, and undoubtedly they have strong claims on our attention; but this gift of prophecy, which surpasses all others, and to which we ought to be especially devoted, is generally despised. Hence it arises that many persons are more addicted to ostentation than eager to promote the salvation of the Church, and take more pleasure in vaunting before the people than in edifying the Church of Christ. St. Paul, already perceiving in his time that imminent danger, said,

Whenever I call to remembrance, my dear Crispin, (as I cannot but often do,) that eminent and godly pastor of the Church, John Calvin, I have a feeling of deep grief, and at the same time of joy. For when I bring before my mind the candour and uprightness of that man, his kind disposition towards me, and the pleasant and intimate friendship which I enjoyed with him for sixteen years, it is impossible that I should not be deeply affected by the loss of such a friend, or, I ought rather to say, of such a parent. Nor is it only on my own account that I grieve, but rather on account of the whole Church, which has been deprived of so great a man, and has thus sustained a heavy loss by his death.
What labors, what watchings and solicitudes he endured, with what faithfulness and wisdom he attended to the interests of all, with what frankness and courtesy he received those who visited him, how ready and clear were his replies to those who consulted him even on the weightiest matters, how learnedly, both in private and in public, he solved the difficult and perplexing questions which were proposed to him, with what gentleness he comforted the afflicted and cheered those who were faint and sorrowful, with what firmness he resisted adversaries, and with what energy he was wont to restrain the haughty and obstinate, with what strength of mind he bore adversity, what moderation he exercised in prosperity, and, in short, with what ability and cheerfulness he performed all the duties of a true and faithful servant of God, I certainly cannot find words to express! Lest any one should think that the ardor of my regard for him prompts me to make these statements, let him consider the actual facts, which truly exceed the power both of speech and of thought. Besides the writings and records which convey a stupendous testimony of his virtues, many things were done and many were spoken by him which cannot be made known to all, as they are known to those who were present when he did or uttered them.
When I recall those remarkable events, my grief is alleviated; and the advantage which is derived from them, and which is shared with me by so many godly men, gives me consolation. My joy is of such a nature, and is so steady and full, that it swallows up all my sorrow and lamentation however great. And on this ground also do I congratulate you, my dear Crispin, that you not only peruse with the highest delight the works and writings of that man whom you ardently loved, but labor to impart them to others. Those treasures of wisdom are thus enlarged, and return with high interest to those from whom they come. You thus cause the regret for the loss of so great a man to be alleviated, and the grief produced by his lamented and early death to be diminished.
For the third time, after having been wrought and polished on your anvil, this book now comes forth, which I may truly call a treasure, because it contains vast riches of heavenly grace, and opens up the path to what is greater. Whoever shall give to it a cheerful and labourious perusal, let him know with certainty that he will not return empty; for he will gather what shall be advantageous with regard not only to this Prophet but to all the other Prophets, and to the whole of Scripture, and if he attend to the directions which are scattered throughout the book, he will undoubtedly possess a strong light for beholding and enjoying those things which were hidden and concealed from many. By frequently applying your hand, therefore, to this work, you not only gratify me, who first sent it forth after long and severe toil, but you gratify all those who have perused or even tasted the work. You might have sufficiently perceived and actually known this from the numerous copies which have been already circulated.
I have not been disappointed in the expectation which I at that time formed, when during the whole period of four years, with unwearied toil, having first heard the public Sermons and afterwards the private Lectures, but employing my own judgment and style, I returned home and committed these things to writing. And whenever I recollect that period, during which this Church, which formerly was small and feeble, received wonderful accessions, I cannot but feel the utmost joy. You also may well remember what was its condition when, banished from your native country, you first came hither; and likewise what large additions had been made to it when you brought your family, and settled down permanently here for the express purpose of assisting the efforts of the godly by your skill and industry.
These things I take pleasure in relating, in order that, by calling to remembrance what you have experienced, I may quicken your zeal, and may stimulate you to perform those things which you have undertaken, and of which it will be impossible for you ever to repent, and may give a fresh impulse even to your cheerful and willing exertions. Proceed then, my dear Crispin, in assisting by your diligence the efforts of those who are devoted to Sacred Literature, and labor not only to promote this work, but also to publish others. You see that many things, though useful in the highest degree, are passed by and almost neglected by those who aim at immediate gain rather than at public usefulness.
The smaller Treatises of this Author were edited by me fifteen years ago; and although since that time he wrote many other Treatises, yet no one put his hand to that work, so as to bring out a uniform edition, (I speak of the Latin copies,) either of those or of others which were afterwards added. I therefore earnestly and repeatedly urge my request, that you will take charge of those works, and also of others with which you are well acquainted, and that you will not allow any of the writings of so great a man to be lost; and, in short, that you will grant the request made to you by godly and studious persons, and that you will fulfill and go beyond those expectations respecting you which you have already excited. May God favor your undertakings, and make you prosperous and happy!
Geneva, January 1, 1570

1. The burden of Damascus. Here he prophesies against the kingdom of Syria, and mentions the chief city in which the seat of the kingdom lay. It was proper that this calamity, like others which came before it, should be described, that the righteous might confidently believe that God would one day assist them, and would not always permit them to be oppressed by the wicked without end. The king of Syria had formed an alliance with Israel against Judah, as we saw formerly in the seventh chapter; and as the Jews were not able to contend with him, and were deprived of other aids, they might also entertain doubts about God's assistance, as if he had utterly abandoned them. To free them, therefore, from these doubts, he threatens the destruction of that kingdom, from which they would readily conclude that God fought in defense of his people.
It is uncertain at what time Isaiah uttered this prophecy, for, as I have already remarked, he does not follow the order of time in threatening against each nation the punishment which it deserved. But, as far as I am able to conjecture, he foretold those events at the time when those two kings, that is, the kings of Israel and Syria, invaded Judea, and entered into a league to destroy it and the whole Church, (^<230701>Isaiah 7:1, 2;) for, by joining together the Israelites and the Syrians, he summons them to a mutual judgment, in order to show that the only advantage which they had derived from the wicked and disgraceful conspiracy was, to be involved in the same destruction. In this manner Isaiah intended to comfort godly persons who were of the tribe of Judah; for he has his eye chiefly on them, that they may not be discouraged, and not on the Syrians, or even the Israelites, whose destruction he foretells.
Behold, Damascus is taken away. The demonstrative particle, Behold, seals the certainty of the prophecy. When he expressly mentions Damascus, it does not follow from this that the other parts of the kingdom are exempted, but it was customary with the prophets to take a part for the whole, so as to include under the destruction of the metropolis the fate of the whole nation; for what must ordinary towns expect when the citadel of the kingdom has been stormed? Yet there is another reason why the Prophets pronounce heavier threatenings on the chief and royal cities, and especially direct their discourse against them. It is, because a polluted flood of crimes overflows from them into the whole country.
2. The cities of Aroer are forsaken. It is not probable that Aroer here denotes the city which is mentioned elsewhere, (^<043234>Numbers 32:34; ^<050236>Deuteronomy 2:36, 3:12, 4:48;) but it is rather the name of a country. He draws the picture of a country which has been ruined; for he shews that those places in which cities had been built will be devoted to pasture, and that no habitation will be left there but huts and shepherds' tents; for if any inhabitants remained, the shepherds would drive their flocks to some other place.
3. The fortress shall cease.^F261 He points out the reason why the Lord determines to cut off the kingdom of Syria. Amos (Amos 1:3) enumerates additional reasons, but the most important was that which the Prophet mentions, namely, that they had drawn the kingdom of Israel to their side for the purpose of making war against the Jews. The Israelites were undoubtedly allured, by the blandishments of the Syrians, to form an alliance with them against their brethren. It was a pretext exceedingly fitted to impose upon them, that the Syrians would aid them against all their enemies; and hence also the Israelites placed confidence in the forces and power of the Syrians to such an extent, that they reckoned themselves able to oppose any adversary. All Israel is here, as in many other passages, denoted by the name Ephraim, which was the chief tribe of that people. Now, "the assistance and kingdom" are said to "cease" from any place, when its strength is broken and its rank is thrown down.
And the remnant of Syria. That is, both of these nations, the Syrians and the Israelites, shall be brought to nothing; and, for the purpose of giving additional weight to the prophecy, he states that it is God who declares it; for he immediately adds these words, saith Jehovah of hosts. Now, when the Lord punished so severely those two kingdoms, he unquestionably promoted in this way the benefit of his Church, delivering it by the destruction of its enemies. And, indeed, in destroying both nations, he employed as his agents the Assyrians, to whom even the Jews had applied; and although in this respect they had heinously sinned, yet their offense did not hinder the Lord from promoting the benefit of his Church, or from delivering it by bringing its enemies into conflict with each other. Hence we perceive how great is the care which God exercises over us, since he does not spare even the greatest kingdoms in order to preserve us. We ought also to observe, that though all the wicked enter into a league, and join hands to destroy us, yet the Lord will easily rescue us from their jaws. Besides, we ought to remark that it is advantageous to us to be deprived of earthly aids, on which it is in vain for us to rely in opposition to God; for when we are blinded by our prosperity, we flatter ourselves, and cannot hear the voice of God. It therefore becomes necessary to remove these obstructions, that we may perceive our helplessness, as was the case with the Israelites, who were bereft of their aid after Syria had been destroyed.
4. The glory of Jacob shall be diminished.^F262 Although he had undertaken to speak of Syria and Damascus, he takes occasion to join Israel with the Syrians, because they were bound by a mutual league, and were united in the same cause. The Syrians, indeed, whom Isaiah chiefly addresses, were like a torch to inflame the Israelites, as we have already said. But the Israelites themselves were equally in fault, and therefore they were justly drawn, by what might be called a mutual bond, to endure the same punishment.
It is not easy to say whether under the name Jacob he speaks of the whole elect people, so as to include also the tribe of Judah. But it is probable that he refers only to the ten tribes, who laid claim to the name of the nation, and that it is in mockery that he describes them as glorious, because, being puffed up with their power and multitude and allies, they despised the Jews their brethren.
And the fatness of his flesh shall wax lean. When he next threatens them with leanness, his object is to reprove their indolence, as the Prophets frequently reprove them for their fatness (^<240528>Jeremiah 5:28; 50:11). On account of their prosperity and of the fertility of the country, they became proud, as horses that are fat and excessively pampered grow restive. Hence also they are elsewhere called "fat cows" (^<300401>Amos 4:1). But however fierce and stubborn they might be, God threatens that he will take away their fatness with which they were puffed up.
5. And it shall be as when the harvest-man gathereth the corn. He shews by a comparison how great will be the desolation. "As the reapers," he says, "gather the corn in armfuls, so this multitude, though large and extended, will be mowed down by the enemies." Now that he may not leave a remainder, he adds that at the conclusion of the harvest the ears will be gleaned, as if he had said, that when the multitude shall have been destroyed and the country laid bare like a field which has been reaped, even the shaken and scattered ears will not be left. Besides, he employs the metaphor of a harvest because the people, trusting to their great number, dreaded nothing; but as the reapers are not terrified by the large quantity of the corn, so he declares that their vast number will not prevent God from utterly destroying them. This may also refer to the Assyrians, but the meaning will be the same, for they were God's servants in executing this vengeance.
We need not spend much time in explaining the word gather, for it means nothing else than that the slaughter will resemble a harvest, the conclusion of which has been followed by the gleaning of the ears. When the ten tribes had been carried away, the Assyrians, having learned that they were meditating a revolution, destroyed them also (^<121704>2 Kings 17:4). He especially mentions the valley of Rephaim, because its fertility was well known to the Israelites.
6. Yet gleaning grapes shall be left in it. This metaphor has a different meaning from the former; for as if the name of the nation were to be entirely blotted out, he had expressly foretold that nothing would be left after the slaughter. He now adds a consolation, and thus abates the severity of the destruction; for he declares that, although the enemies had resolved to consume and destroy everything, still some remnant would be left. In like manner the gleaning of grapes is never made so completely as not to allow some grapes or even clusters to remain, which were concealed under the leaves, and the olive tree is never so thoroughly shaken as not to leave at least some olives on the tops of the trees. Consequently, to whatever extent the enemies may rage, and even the vengeance of God may be kindled, still he foretells that the Judge, notwithstanding his severity, will reserve for himself a small number, and will not allow the attacks of enemies to fall upon his own elect.
Hence it follows, that amidst the heaviest vengeance there will still be room for mercy. The present discourse relates to the posterity of Abraham; and though they had revolted from God so as to deserve to be cast off, yet the goodness of God rose above their wickedness. They had indeed rendered themselves unworthy of such goodness, but the covenant of God must remain firm and impregnable, and a proof of that firmness must be given by him in some remnant, though the nation entirely set it aside as far as lay in their power. This ought to be carefully observed, so that when we perceive no traces of the Church, and when the godly appear to be destroyed, still we may not think that the Church has perished; for the promise of the Lord stands, that it will continue for ever (^<011707>Genesis 17:7). Some remnant, therefore, will always remain, though frequently it is not visible to our eyes.
7. At that day shall a man look to his Maker. He now shews the fruit of this chastisement, and this is the second consolation with which the godly ought to fortify themselves amidst their afflictions. Although they perceive nothing but the wrath of God, yet they ought to reflect that the Lord, who never forgets himself, will continually preserve his Church, and not only so, but that the chastisements will be advantageous to them. After having spoken, therefore, about the continual existence of the Church, he next adds, that men will look to God. This is the most desirable of all, for when men betake themselves to God, the world, which was formerly disordered, is restored to its proper order; but when we have been estranged from him, no one repents of his own accord, and therefore there is no other way in which we can be brought back than to be driven by the scourge of chastisements. We are thus reminded that we ought not to be so impatient in enduring chastisements, which cure us of the fearfully dangerous disease of apostasy.
To look to God means nothing else than that, when we have turned away, we return to a state of favor with him, betake ourselves and are converted to him. For how comes it that men abandon themselves to every kind of wickedness but because they forget God? Where the knowledge of God exists, there reverence dwells; where forgetfulness of God is found, there contempt of him also prevails. Yet this relates properly to faith, as if he had said, "When chastisements so severe shall have tamed the Israelites, they will then perceive that there is no help for them but in God. For this reason he immediately adds the expression, To his Maker. It was indeed a proof of abominable indolence that they did not rely on God alone, who had bestowed on them so many precious gifts. The Prophet therefore says, that when they had been subdued by distresses and afflictions, they would afterwards return to a sound mind, so as to begin to hope in him who had bound them to himself by so many acts of kindness. And indeed he calls God their Maker, not as having created the whole human race, but in the same sense in which he likewise calls him The Holy One of Israel. Although therefore all men were created after the image of God, (^<010127>Genesis 1:27), yet Israel was peculiarly his workmanship, because he was his heritage, and his holy and chosen people (^<021906>Exodus 19:6). This repetition, in accordance with the ordinary custom of the Hebrew language, is employed to denote the same thing. He therefore calls God Holy, not only as viewed in himself, but from the effect produced, because he has sanctified or separated to himself the children of Abraham. Hence it follows, that the creation which he speaks of must be understood to relate to spiritual reformation, in reference to which he is especially called the Maker of Israel (^<234511>Isaiah 45:11; ^<280814>Hosea 8:14).
8. And he shall not look to the altars. This contrast shews more clearly that the looking which he spoke of in the former verse relates strictly to hope and confidence, for he says that every kind of sinful confidence will vanish away when men have learned to hope in God; and indeed in no other manner can any one obtain clear views of God than by driving far from him all superstitions. We are thus taught that obstacles of this kind ought to be removed if we wish to approach to God. It is vain to think of making a union between God and idols, as the Papists do, and as the Jews formerly did; for that vice is not peculiar to our age, but has prevailed in all ages. Every obstruction ought therefore to be removed, that we may look to God with such earnestness as to have just and clear views of him, and to put our trust in him.
The work of his hands. It is for the purpose of exciting abhorrence that he calls the false gods the work of their hands, that the Israelites, being ashamed of their folly, may shake off and drive away from them such a disgraceful reproach. On this vice, however, he dwells the more largely, because they were more chargeable with it than with any other, and because none can be more abominable in the sight of God. There were innumerable superstitions among them, and in places without number they had set up both idols and altars, so that Isaiah had good reason for reproving and expostulating with them at great length on account of these crimes.
It might be objected that the altar at Jerusalem was also built by men, and therefore they ought to forsake it in order to approach to God. (^<022701>Exodus 27:1). I reply, that altar was widely different from others, for although it consisted of stone and mortar, silver and gold, and was made like others by the agency of men, yet we ought not to look at the materials or the workmanship, but at God himself who was the maker, for by his command it was built. We ought therefore to consider the essential form, so to speak, which it received from the word of God; other matters ought not to be taken into view, since God alone is the architect. (^<022024>Exodus 20:24, 25; ^<052705>Deuteronomy 27:5, 6). Other altars, though they bore some resemblance to it, should be abhorred, because they had not the authority of the word. Such is the estimate which we ought to form of every kind of false worship, whatever appearance of sanctity it may assume; for God cannot approve of anything that is not supported by his word.
9. In that day shall his strong cities be as a forsaken bough. He follows out what he had begun to say about driving out the inhabitants of the country; and as the Israelites, trusting to their fortified cities and to their bulwarks, thought that they were in safety, He threatens that they will be of no more use than if enemies were marching through desert places. The view entertained by some, that with çrwj (choresh) and tbwz[ (azubath)^F263 are proper names of towns, is a forced interpretation. I understand them rather to denote unpleasant and disagreeable places, or that the walls and ditches will contribute no more to their defense than if the Israelites dwelt amidst thickets and bushes.
As they left. ^F264 Here the particle rça, (asher,) I have no doubt, denotes comparison; and therefore I have rendered it in like manner as, which makes the statement of the Prophet to be, in connection with what had been already said, that the people would tremble and flee and be scattered, in the same manner as God had formerly driven out the ancient inhabitants. Those who think that rça, (asher,) is a relative are constrained to supply something, and to break up the thread of the discourse. But it simply brings to their remembrance an ancient example, that the Israelites may perceive how vain and deceitful is every kind of defense that is opposed to the arm of God. It is a severe reproach; for the Israelites did not consider that the Lord gave to them that land, as it were, by hereditary right, in order that they might worship him, and that he drove out their enemies to put them in possession of it. And now, by their ingratitude, they rendered themselves unworthy of so great a benefit; and, consequently, when they had been deprived of it, there was good reason why they should feel distresses which were the reverse of their former blessings.
This passage will be made more plain by the writings of Moses, wholly the prophets follow; for in the promises he employs this mode of expression, "One of you shall chase a thousand," (^<032608>Leviticus 26:8; ^<062310>Joshua 23:10), and in the threatenings, on the other hand, he says, "One shall chase a thousand of you." (^<053230>Deuteronomy 32:30.) Accordingly, as he struck such terror into the Canaanites, that at the sight of the Israelites they immediately fled, so he punished the ingratitude of the people in such a manner that they had no power to resist. Thus the Lord gave a display of his power in two ways, both in driving out the Canaanites and in punishing his people. The Prophet, therefore, by mentioning that ancient kindness, reproaches the people with ingratitude, forgetfulness, and treachery, that they may acknowledge that they are justly punished, and may perceive that it proceeds from the Lord, that they are thus chased by the enemies to whom they were formerly a terror.
10. Because thou hast forgotten the God of thy salvation. He shews the reason why the Lord exercises such severity against the Ten Tribes, that they may not complain of being unjustly afflicted or too harshly treated. The sum of what is stated is, that all those evils come to them because they have wickedly despised God. It was excessively base and altogether inexcusable ingratitude, after having received so many favors, to prostitute their hopes to heathen nations and to idols, as if they had never in any respect experienced the love of God. Indeed, no unbelievers, when they are called to account, will vindicate themselves from the charge of offering an insult to God by wandering after creatures. But the argument was applicable, in a special manner, to the people of Israel, to whom God had revealed himself in such a manner that they ought to have left off all the impostures of the world and relied on his grace alone. They are therefore justly accused of ingratitude, for having buried in forgetfulness the object of true faith; and indeed, when God has once allowed us to taste the delight of his goodness, if it gain a place in our hearts, we shall never be drawn away from it to anything else. Hence it follows that they are convicted of ingratitude who, not being satisfied with the true God, are unsteady and driven about in all directions; for in this manner they despise his invaluable grace.
Accordingly, the Prophet expressly calls him the God of salvation and the God or Rock of strength. rwx (tsur) has both significations; for it was a monstrous thing that they were not kept in fidelity to God, who had so often preserved them, and, as it were, with an outstretched hand. When he adds that they had not been mindful, this is an amplification; for he indirectly charges them with base slothfulness in not considering in how many ways they had formerly been made to know the kindness of God.
Therefore thou shalt plant. Next follows the punishment, that they might not think that this ingratitude would remain unpunished. That is, because they forsook the fountain of all good, though they labor to obtain food, yet they will be consumed by famine and hunger; for all that shall be obtained with great labor the enemy will either carry away or destroy. This passage is taken from Moses; for it is a curse pronounced amidst other curses.

Hence we see what I have often mentioned before, that the prophets borrow many things from Moses, and are the true interpreters of the law. He speaks of choice vines and branches taken from then; because the greatness of the loss aggravates the sorrow.
11. In the day. This denotes the incessant labor which is bestowed on plants and seeds. Yet we might understand by it the fruit which is yielded, as if a vine newly planted would immediately produce wine. And this agrees with the next clause, in which the morning is put for the day. This appears to denote sudden maturity, unless perhaps this also be supposed to denote carefulness, because from the very earliest dawn they will devote themselves to labor.
The words are somewhat ambiguous; for some render them, "the removing of the branch on the day of affliction." But as jljn (nachalah) means "an inheritance," here, in my opinion, it literally denotes produce. It is not derived from hlj (chalah,) and I do not see how the word "Branch" agrees with it. I grant, indeed, that as vines are mentioned, the word Harvest is employed (katacrhstikw~v) differently from its natural meaning.
It might also be rendered a Collector; and yet I do not choose to dispute keenly about those two significations, for the meaning will be the same, provided that jljn (nachalah) be understood to denote "the gathering of the fruits." In this way the passage will flow easily enough. "Though you labor hard in dressing the vines, and though you begin your toil at the earliest dawn, you will gain nothing; for by the mere shaking of the branches the fruit will fall off of its own accord, or your vines will be plundered." Thus, by a figure of speech in which a part is taken for the whole, the word plant denotes that unwearied toil which husbandmen and vine-dressers are wont to bestow on plants and vines.
This is a very severe punishment, and undoubtedly proceeds from the curse of God; for if he who has no possession be driven out and banished from a country, he will not be rendered so uneasy as the man who has well cultivated fields, and particularly if he has bestowed his labor on them for a long time. In this manner the Lord determined to punish the Israelites, because they abused the fertility of the country and grew wanton amidst their abundance. A similar punishment is also threatened against the wicked in general terms, that "in vain do they rise early, and vex themselves with unremitted toil;" for they gain nothing by it. (^<19C702>Psalm 127:2). On the other hand, it is declared that they who trust in the Lord will undoubtedly receive the reward of their toil, for the blessing of God will accompany their labors. (^<19C802>Psalm 128:2, 4).
12. Alas^F265 for the multitude! Some render Woe, making it to denote execration. Sometimes, as we have seen elsewhere, it is employed in calling to a person; but on the present occasion I rather think that it betokens sorrow,^F266 for he groans on account of the calamity which he foresees will befall Israel, and he does so either out of brotherly affection, or in order that the prophecy may make a more powerful impression on the minds of a sluggish and indolent people. It is certain, that the prophets regarded with greater horror than other men the vengeance of God, of which they were the heralds; and although, in sustaining the character assigned to them, they threatened severely, still they never laid aside human feelings, so as not to have compassion on those who perished. But the chief reason was a consideration of the covenant which God had made with the seed of Abraham; and we see that Paul also had this feeling to such an extent, that he "wished to be accursed for his brethren." (^<450903>Romans 9:3). When therefore Isaiah brings the fact before his mind, he cannot but be deeply affected with grief; and yet, as I have hinted, it tends to make the fact more certain, when he places it before his eyes as if he actually saw it.
The word multitude is here employed, because the army had been collected out of many and various nations, of which the Assyrian monarchy was composed. The metaphors which he adds are intended for no other purpose than to exhibit more forcibly what has been already stated; for he compares them to a sea or a deluge, which overflows a whole country.
13. The nations shall rush. Although he appears to follow out that threatening, which he formerly uttered, yet he begins to comfort believers by repeating the same statement, as if we should say, "They who were unmindful of God must be punished for their wicked revolt, and must be, as it were, overwhelmed by a deluge; but the Lord will restrain this savage disposition of the enemies, for, when they have exercised their cruelty, he shall find a method of casting them out and driving them away." This is a remarkable consolation, by which he intended to support the remnant of the godly. Nor does he speak of the Jews only, as is commonly supposed, for hitherto he has addressed his discourse to the ten tribes, and it is certain that there were still left in Israel some who actually feared God, and who would have despaired if they had not been upheld by some promise.
By these metaphors he describes dreadful storms and tempests. When the Holy Spirit intends to bring comfort to the godly, he holds out those objects which are wont to terrify and discourage the minds of men, that we may learn that God will easily allay all tempests, however violent and dreadful. As the winds and seas and storms are at his command, so it is easy for him to restrain enemies and their violence; and therefore immediately afterwards he compares the Assyrians to chaff.
As the chaff of the mountains before the wind. Although with regard to the Israelites their attack was terrible, yet he shews that before God they will be like chaff, for without any effort he will scatter all their forces. Hence it follows that we ought not to judge of their resources and strength by our senses. Whenever therefore we see the restraints laid on the wicked withdrawn,^F267 that they may rush forward for our destruction, let us indeed consider that, so far as lies in ourselves, we are ruined, but that God can easily frustrate their attacks. lglg (galgal) means a rolling thing,^F268 which is easily driven by the wind.
14. And, behold, at evening tide trouble. The meaning is, "As when a storm has been raised in the evening, and soon afterwards allayed, no trace of it is found in the morning, so will cheerful prosperity suddenly arise, contrary to expectation." The Prophet intended to state two things — first, that the attack of the enemy will be sudden; and secondly, that the ravages which they shall commit will not be of long duration. As the Assyrians rose suddenly against the Israelites, so their fall was sudden.
From this passage all the godly ought to draw wonderful consolation, whenever they see that everything is in disorder, and when dreadful changes are at hand; for what is it but a sudden storm which the Lord will allay? Tyrants rush upon us like storms and whirlwinds, but the Lord will easily dispel their rage. Let us therefore patiently wait for his assistance; for though he permit us to be tossed about, yet through the midst of the tempests he will at length conduct us "to the haven." (^<19A730>Psalm 107:30.) And if the Prophet comforted a small remnant, who appeared to be almost none at all, this promise undoubtedly belongs to us also. True, we are almost none, and a wretched church is concealed in a few corners; but if we look at the condition of the kingdom of Israel, how few were the servants of God in it! And these hardly ventured to mutter, such was the universal hatred of religion and godliness. Although therefore the Lord destroy the multitude of the wicked, yet to the small number of the godly, who may be said to be tossed about in the same ship with them, he will hold out a plank to rescue them from shipwreck, and will guide them safely and comfortably into the harbour.
This is the portion. He addresses the believers who were concealed in the kingdom of Israel, and joins them with the Church, although, as is frequently the case with the children of God, the members were scattered in every direction. We see here what will be the end of the wicked who have persecuted us. Though we are exposed to their rage, so that they tear and plunder and trample upon us, and inflict on us every kind of insult, yet they will be like storms which are subdued by their own violence and quickly disappear. We ought to expect that this will be the lot of all the tyrants who at the present day wretchedly harass the Church, and treat cruelly the children of God. Let this consolation be engraved on our minds, that we may know that the same thing will happen to them.

1. Woe to the land. I cannot determine with certainty what is the nation of which Isaiah speaks, though he shews plainly that it bordered on Ethiopia. Some consider it to refer to the whole of Egypt; but this is a mistake, for in the next chapter he treats of Egypt separately, from which it is evident that the people here meant were distinct from the Egyptians. Some think that the Troglodytes are here meant, which does not appear to me to be probable, for they had no intercourse with other nations, because their language, as geographers tell us, was hissing and not speech;^F269 but those who are mentioned evidently had intercourse and leagues with other nations.
Still it is uncertain whether they leagued against the Jews or joined with the Egyptians in driving out the Assyrians. If they were avowed enemies to the Jews, Isaiah threatens punishment; but if they deceived them by false promises, he shews that nothing is to be expected from them, because by idle messages they will only protract the time. However that may be, from the neighboring nations to be mentioned in the next chapter, we may in part ascertain where they were situated, that is, not far from Egypt and Ethiopia: yet some may be disposed to view it as a description of that part of Ethiopia which lay on the sea-coast; for we shall afterwards see that the Assyrians were at war with the king of the Ethiopians. (^<233709>Isaiah 37:9.)
When he says that that land shadows with wings, we learn from it that its sea was well supplied with harbours, so that it had many vessels sailing to it and was wealthy; for small and poor states could not maintain intercourse or traffic with foreign countries. He therefore means that they performed many voyages.
2. Sending ambassadors by the sea. This relates strictly to the state of those times. It would appear that this nation solicited the Egyptians or Syrians to harass the Jews, or that the Assyrians employed them for the purpose of harassing the Jews, or that they had formed an alliance with the Egyptians, in order that, by their united force, they might prevent the power of the Assyrians from increasing beyond bounds; for nothing more than conjectures can be offered, because we have no histories that give any account of it, and where historical evidence is wanting, we must resort to probable conjectures. These voyages, there is reason to believe, were not made to any place near at hand, but to a distant country.
In ships of reeds.^F270 We ought not to think it strange that he calls them ships of reeds, for it is evident from the ancient histories that these were commonly used by the Egyptians, because the channel of the Nile is in some places very steep and dangerous to navigators on account of the cataracts, which the Greeks call Kata>doupa, so that ships of wood cannot be used at those places without being broken and dashed to pieces on the rocks; and therefore it is necessary to employ ships of pliant materials. That the ships might not admit water and thus be sunk, historians tell us that they were daubed within with pitch.
Go, ye swift messengers. This passage is obscure, but I shall follow what I consider to be probable. The Prophet shews the design of his prediction, or the reason why he foretold the destruction of that nation. If we believe them to have been the avowed enemies of the Jews, the design was to afford some consolation to believers who were wretchedly broken up and scattered, that having received this message they might rejoice and give thanks to God. But if we rather think that the Jews were led by this nation into an unlawful league, we must then consider that this exhortation is ironical, and that the Prophet intended to reprove the folly of the chosen people, in forsaking God and relying on useless aid. Some think that these words were spoken by God, as if he commanded those nations who inhabited the sea-coast to destroy the Jews; but I am not at all of that opinion.
To a nation scattered and plundered.^F271 I do not agree with those who think that these words describe the destruction of that unknown and obscure nation; for by "a plundered nation" he means the Jews who were to be grievously harassed and scattered, so that no part of them escaped injury.
To a people terrible from their beginning hitherto. He calls it terrible, because so great calamities would disfigure it in such a manner that all who beheld it would be struck with terror. I cannot approve of the exposition given by some, that this relates to the signs and miracles which the Lord performed amongst them, so as to render them an object of dread to all men; for the allusion is rather to that passage in the writings of Moses, "The Lord will make thee an astonishment and a terror." ^<052837>Deuteronomy 28:37 In like manner it is said elsewhere, "for the shaking of the head and mockery." (^<241816>Jeremiah 18:16; 19:8; 25:9, 13, 18.) He therefore means that they are a nation so dreadful to behold as to fill all men with astonishment, and we know that this was foretold and that it also happened to the Jews.
A nation trodden down on every side.^F272 wq wq, (kav-kav,) that is, on every side, as if one drew lines and joined them so closely that no space was left between them, or as if one drew furrows in a field so as to break every clod; for in this manner was the nation thrown down and trampled under foot. ^F273
Whose land the rivers have spoiled. By the rivers he means the vast army of the enemies, that is, of the Assyrians. He alludes to what he had formerly said, that the nation, not satisfied with its own little stream, longed for rapid and boisterous rivers. (^<230806>Isaiah 8:6.) After having applied to them for assistance, they were overwhelmed by them as by a deluge; and the reason of the whole evil was this, that they were not satisfied with the promises of God, and sought assistance in another quarter. Now, if this command is understood to be given to the swift messengers in the name of God, we infer from it that he does not immediately assist his own people, but delays his aid till they are brought to a state of despair. He does not send to them a cheerful and prosperous message while they are still uninjured, or when they have received a light stroke, but he sends a message to a nation altogether trodden down and trampled under foot. Yet when he commands them to make haste, he means that the judgment will be sudden and unexpected, so that light will suddenly burst forth amidst the darkness.
3. All ye inhabitants of the world. He shews that this work of God will be so manifestly excellent as to draw the attention not only of the Jews but of all nations.
When he shall lift up an ensign on the mountains, you will see it.^F274 These words, which are in the future tense, are rendered by some, agreeably to the custom of Scripture, in the imperative mood; ^F275 but it is better to view them as denoting what is future. It is as if he had said that the most distant nations will be witnesses of this destruction, because not only will the ensign be beheld by all, but the sound of the trumpets will be heard throughout the whole world. This will plainly shew that the war did not originate with men, but with God himself, who will prove himself to be the author of it by remarkable tokens. When wars are carried on, every one sees clearly what is done; but the greater part of men ascribe the beginning and end of them to chance. On the other hand, Isaiah shews that all these things ought to be ascribed to God, because he will display his power in a new and extraordinary manner; for sometimes he works so as to conceal his hand and to prevent his work from being perceived by men, but sometimes he displays his hand in such a manner that all are constrained to acknowledge it; and that is what the Prophet meant.
4. But thus said Jehovah unto me. After having threatened a slaughter of the Ethiopians or their neighbors, and at the same time shewn that comfort will arise from it to the Jews, or ironically reproved the foolish confidence with which the Jews had been deceived, he now adds that God will regulate these confused changes in such a manner as to gather to him at length his chosen people. The particle yk, (ki,) which I have translated but, sometimes means for and sometimes but. The latter meaning appears to be more appropriate in this passage, for the Prophet replies to a doubt which otherwise might grievously perplex weak minds; because when confusion arises, there may be said to be a veil which conceals from us the providence of God. Such also was the state of that nation whose destruction he foretells, that this prediction might be reckoned fabulous and worthy of ridicule; for, as we may gather from it, there was no danger or change to be dreaded.
I will rest. Some consider this as referring to the person of Isaiah, as if, relying on what God had revealed, he rested, that is, was in a state of composure, as we ought to be when we have heard the word of God, and fully expect what has been foretold. In like manner Habakkuk also says, On my watch-tower will I stand. (^<350201>Habakkuk 2:1.) But unquestionably he relates what the Lord had foretold to him, and the Lord himself, by the mouth of the Prophet, makes this declaration, I will rest, that is, I will remain unemployed.
And I will look in my tabernacle.^F276The phrase, I will look, has the same import with the former; for a spectator takes no part in doing, but rests satisfied with looking. Such is likewise the force of the term tabernacle, as if the Lord betook himself to rest under a roof; while, on the contrary, he says that he ascends the judgment-seat, when he avenges the transgressions of the wicked; for these modes of expression are adapted to our capacity. But perhaps it may be thought more probable that the Prophet alludes to the sanctuary; because, although the majesty of God will remain concealed for a time among an afflicted people, yet his rest will not be without effect. It amounts to this, that though everything be turned upside down, so as to awaken a suspicion that God takes no further concern in the government of the world, yet he rests for an express purpose, as if he shut himself up unemployed in a chamber, and the effect of this rest will in due time appear.
As the heat that drieth up the rain. ^F277 By this beautiful metaphor the Prophet expresses more fully what he had formerly said. Yet there are two ways in which it may be shewn to agree with the Prophet's meaning; either that God, aroused, as it were, from his rest, will shew a smiling countenance to gladden believers, or will water them by a refreshing shower; and in this way the Prophet would describe their varied success. Or there is an implied contrast, by which he reminds us that, while God appears to remain unemployed and to look at what is going on, still he can execute his judgments as if it were in sport. And yet, as the two following verses are closely connected with this verse, Isaiah appears to mean, that though God does not act in a bustling manner like men, or proceed with undue eagerness and haste, still he has in his power concealed methods of executing his judgments without moving a finger. Perhaps also he intended to shew, that in destroying this nation, God will act in an extraordinary manner. But we ought to be satisfied with what I lately suggested, that when men carelessly resign themselves to sleep in the midst of prosperity, and, intoxicated by their pleasures, imagine that they have nothing to do with God, "sudden destruction is at hand," because God, by a look, frustrates all the designs or preparations of the world. (^<520503>1 Thessalonians 5:3.) He therefore declares that he will be like a clear and calm sky,^F278 and like the heat that drieth up the rain.
And as a cloud of dew in the heat of harvest. ^F279 Now we know that this rain is exceedingly adapted to ripen the fruits, and likewise that the heat which follows the rain penetrates the fruits with its force, and drives the moisture more inward, by which it hastens their maturity and renders them more productive. Now the Prophet meant, that though calamities and distresses await the reprobate, still everything proceeds so much to their wish, that they appear to be supremely happy, as if the Lord intended to load them with every kind of blessings; but that they are fattened like oxen destined for slaughter, for when they appear to have reached the highest happiness, they suddenly perish.
Hence it follows, that we ought not to form an estimate of the judgments of God according to outward appearances; for when men imagine themselves to be exceedingly safe, they are not far from destruction and from utter ruin. Thus he speedily comforts believers, that they may not suppose that it fares better with the reprobate so long as God forbears to strike; for though he appears to cherish in his bosom those whom he sustains, he will quickly reduce them to nothing. These statements ought to be applied to those wretched and disastrous times when the tyrants who oppress the Church are the only persons that are prosperous, and abound in all kinds of wealth, and contrive in such a manner as if everything were in their power, because they surpass other men in power, and skill, and cunning. But let us know that all these things are done by the appointment of God, who promotes their endeavors and renders them successful, that he may at length slay and destroy them in a moment. I am aware that a widely different meaning is given by some to these words of the Prophet; but any one who takes a judicious view of the whole passage will have little difficulty, I trust, in assenting to my interpretation.
5. For when the harvest shall be at hand. Literally it is, "in presence of the harvest;" but we must soften the harshness of the expressions; and it cannot be doubted that the meaning of the Prophet is, that when the harvest is close at hand, and when the grapes are nearly ripe, the whole produce, in the expectation of which wicked men had rejoiced, will suddenly be snatched from them. The Prophet continues the same subject, and confirms by these metaphors what he had formerly uttered, that the wicked are not immediately cut off, but flourish for a time, and the Lord spares them; but that when the harvest shall be at hand, when the vines shall put forth their buds and blossoms, so that the sour grapes make their appearance, the branches themselves shall be cut down. Thus when the wicked shall be nearly ripe, not only will they be deprived of their fruit, but they and their offspring shall be rooted out. Such is the end which the Lord will make to the wicked, after having permitted them for a time to enjoy prosperity; for they shall be rooted out, so that they cannot revive or spring up again in any way.
Hence we obtain this great consolation, that when God conceals himself, he tries our faith, and does not suffer everything to be carried along by the blind violence of fortune, as heathens imagine; for God is in heaven, as in his tabernacle, dwelling in his Church as in a mean habitation; but at the proper season he will come forth. Let us thus enter into our consciences, and ponder everything, that we may sustain our minds by such a promise as this, which alone will enable us to overcome and subdue temptations. Let us also consider that the Lord declares that he advances and promotes the happiness of wicked men, which tends to exhibit and to display more illustriously the mercy of God. If he instantly cut down and took them away like a sprouting blade of corn, his power would not be so manifest, nor would his goodness be so fully ascertained as when he permits them to grow to a vast height, to swell and blossom, that they may afterwards fall by their own weight, or, like large and fat ears of corn, cuts them down with pruning-knives.
6. They shall be left together.^F280 He means that they will be cast aside as a thing of no value, as John the Baptist also compares them to chaff, which is thrown on the dunghill. (^<400312>Matthew 3:12; ^<420317>Luke 3:17.) Thus Isaiah shews that they will be exposed to the wild beasts and to the fowls, so that the fowls will nestle in them in summer, and the wild beasts will make their lairs in them in winter; as if he had said, that not only men, but the wild beasts themselves will disdain them. Such therefore is the end of wicked men, who, situated in a lofty place, and thinking that they are beyond all danger, despise every one but themselves. The fowls and the beasts of prey will make use of them for nests and for food. They will be thrown down, I say, not only beneath all men, but even beneath the beasts themselves, and, being exposed to every kind of insult and dishonor, they will be a proof of the wonderful providence of God. ^F281
7. In that time. The Prophet again shews why he threatened the destruction of a heathen nation; for when almost all the nations had leagued together against the Church, it appeared as if the Church were utterly ruined, and therefore Jehovah declares that in due time he will render assistance. Had he not opposed such designs, and seasonably restrained the attacks of enemies, the Jews would have despaired; and on this account he shews that he takes care of the Church, and that though he determines to chastise it, still he comes forward at the proper season to hinder it from perishing, and displays his power in opposition to tyrants and other enemies, that they may not overthrow it or succeed in accomplishing what they imagined to be in their power. In order therefore to excite them to patience, he not only distinguishes them from the Ethiopians, but likewise reminds them that God mitigates his judgments for their preservation.
A present shall be brought. He alludes to the second verse of this chapter, ^<231802>Isaiah 18:2 in which we have seen the same names and descriptions applied to the Jewish nation, and he employs the word brought because they would first of all be led into captivity, so that it would not be more practicable for them than for foreign nations to go up into the temple.
From a people. This expression deserves notice, for µ[m, (megnam,) means that it will not be an entire nation; as if he had said, though you must be reduced to a small number, so as to be a feeble remnant, yet those few who are left will be offered in sacrifice to God. Hence we ought to learn a doctrine highly useful and exceedingly adapted to our times, for at the present day the Church is not far from despair, being plundered, scattered, and every where crushed and trodden under foot. What must be done in straits so numerous and so distressing? We ought to lay hold of these promises, so as to believe that still God will preserve the Church. To whatever extent the body may be torn, shivered into fragments and scattered, still by his Spirit he will easily unite the members, and will never allow the remembering and the calling on his name to perish. Out of those fragments which are now broken and scattered, the Lord will unite and assemble the people. Those whom He joins together in one spirit, though widely separated from each other, he can easily collect into one body. Although therefore we see the nation diminished in numbers, and some of its members cut off, yet some present will be offered by it to the Lord.
To the place of the name. This mode of expression is customary with the prophets. When they speak of the worship of God they describe it by outward acts, such as altars, sacrifices, washings, and such like; and, indeed, the worship of God being within the soul, there is no way in which it can be described but by outward signs, by which men declare that they worship and adore God. But he chiefly calls it Mount Zion, because that place was consecrated to God, and God commanded that sacrifices should be offered there. The chief honor which he bestowed upon it was when he caused the doctrine of his word (^<230203>Isaiah 2:3) to go forth from it, as we have formerly seen;^F282 so that the name of Mount Zion may be properly understood to denote the pure and uncorrupted worship of God. In short, the prophets do not describe the worship of God as it would be after the coming of Christ, but as it was in their own time, because they found it necessary to accommodate themselves to the people to whom they ministered. Hence it ought to be inferred that there is no other way in which we can belong to the Church than by being offered to God in sacrifice. Let every one therefore who wishes to belong to God present himself for such an oblation, and let him no longer live to himself, but be wholly dedicated to God. (^<451201>Romans 12:1; ^<470515>2 Corinthians 5:15.) Now we know that it is by this sword of the word, that is, by the gospel, that Paul boasts of offering and sacrificing men to God. (^<451516>Romans 15:16.)
By the place of the name of the Lord, he does not mean that his essence, of which we ought not to form any gross or earthly conception, is confined to it, as if God were limited to a place, but because it was a place in which the Lord commanded that his power should be acknowledged, and that men should worship and call upon him where he manifested his presence by his benefits and by his power, and that on account of the ignorance of the people, who could not otherwise comprehend his majesty. Yet it ought to be observed, that we cannot become acceptable to God without being united in one and the same faith, that is, without being members of the Church; for it is not necessary for us to run to Jerusalem, or to Mount Zion, because in the present day Zion is as wide and extensive as the whole world, which is entirely devoted to God. All that is necessary therefore is, that the same faith dwell in us, and that we be joined together by the bond of love. If this be wanting, every thing about us is heathen, and we have nothing that is sacred or holy.

Isaiah Chapter 19
1. The burden of Egypt. Behold, the Lord rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. 1. Onus Aegypti. Ecce Iehova equitat super nubem celerem, et veniet inAegyptum; et commovebuntur idola Aegypti a facie ejus, et cor Aegypti dissolvetur in medio ejus.
2. And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbor ; city against city, and kingdom against kingdom. 2. Et committam Aegyptios cum Aegyptiis, pugnabit quisque tunc contrafratrem suum; quisque, inquam, contra proximum suum; civitas contracivitatem, et regnum contra regnum.
3. And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. 3. Et exinanietur spiritus Aegypti in medio ejus: et consilium ejusdestruam, etiamsi quaerant illod apud idola, apud magos, apud pythones,apud divinos.
4. And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the Lord of hosts. 4. Et tradam Aegyptios in manum domini saevi, et rex fortis dominabitureis, dicit Dominus Iehova exercituum.
5. And the waters shall fail from the sea, and the river shall be wasted and dried up. 5. Tunc deficient aquae a mari, et fluvius exsiccabitur atque arescet.
6. And they shall turn the rivers far away; and the brooks of defense shall be emptied and dried up: the reeds and flags shall wither. 6. Elongabuntur flumina; exhaurientur et siccabuntur rivi munitionis, arundo et carectum succidentur.
7. The paper reeds by the brooks, by the mouth of the brooks, and every things sown by the brooks, shall wither, be driven away, and be no more. 7. Herbae ad rivum et super os rivi, et omnis sementis rivi arescet, etpropelletur, ut non sit.
8. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the water shall languish. 8. Et moerebunt piscatores, et lugebunt omnes qui hamum projiciunt in rivum; qui expandunt rete super faciem aquarum debilitabuntur.
9. Moreover, they that work in fine flax, and they that weave net-works, shall be confounded. 9. Qui in lino optimo operantur erubescent, et qui texunt plagas foratas, (vel, pellucidas.)
10. And they shall be broken in the purposes thereof, all that make sluices and ponds for fish. 10. Erunt enum retia ejus dissipata; et omnes architecti retis (vel, mercedis) tristes erunt anima.
11. Surely the princes of Zoan are fools, the counsel of the wise counsellors of Paroaoh is become brutish: how say ye unto Paraoh, I am the son of the wise, the son of ancient kings? 11. Certe stulti principes Zoan; prudentum consiliariorum Pharaonis consilium unfatuatum est. Quomodo dicitis Pharaoni, Filius sapientum ego, et filius regum antiquorum?
12. Where are they? Where are thy wise men? And let them tell thee now, and let them know what the Lord of hosts hath purposed upon Egypt. 12. Ubi nunc prudentes tui? ut annuntient tibi, aut etiam sciant quid decreverit Iehova exercituum super Aegyptum.
13. The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof. 13. Infatuati sunt principes Zoan, decepti sunt principes Noph,seduxerunt Aegyptum angulus tribuum ejus.
14. The Lord hath mingled a perverse spirit in the midst thereof; and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit. 14. Iehova miscuit in medio ejus spiritum perversitatis; et seduxerunt Aegyptum in omni opere ejus, quemadmodum circumagitur ebrius in vomito suo.
15. Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do. 15. Nec erit Aegypto opus quod faciat caput vel cauda, ramus aut juncus.
16. In that day shall Egypt be like unto women; and it shall be afraid and fear, because of the shaking of the hand of the Lord of hosts, which he shaketh over it. 16. In die illa erit Aegyptus instar mulierum; horrebit enim et pavebit a facie agitationis manus Iehovae exercituum, quam agitabit ipse supeream.
17. And the land of Judah shall be a terror unto Egypt; every one that maketh mention thereof shall be afraid in himself, because of the counsel of the Lord of hosts, which he hath determined against it. 17. Et erit terra Iuda Aegyptiis in tremorem. Omnis qui recordatusfuerit illius pavebit super ipsam, propter consilium Iehovae exercituum,quod devrevit super eam.
18. In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts: one shall be called, The city of destruction. 18. In die illa erunt quinque civitates in terra Aegypti loquenteslabio Canaan, et jurantes per Iehovam exercituum. Civitas desolationisuna vocabitur.
19. In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord. 19. In die illa erit altare Iehovae in medio terrae Aegypti, statuaitem juxta terminum ejus Iehovae.
20. And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a savior, and a great one, and he shall deliver them. 20. Eritque in signum et in testem Iehovae exercituum, in terra Aegypti; quia clamabunt ad Iehovam propter oppressores, et mittet eis servatorem et principem, ut liberet eos.
21. And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblations; yea, they shall vow a vow unto the Lord, and perform it. 21. Et cognoscetur Iehova ab Aegyptiis, cognoscent, inquam, AegyptiiIehovam in illa die; et facient sacrificium et oblationem, vovebuntquevota Iehova et reddent.
22. And the Lord shall smite Egypt; he shall smite and heal it: and they shall return even to the Lord, and he shall be entreated of them, and shall heal them. 22. Itaque percutiet Iehova Aegyptum, percutiens et sanans;convertentur enim ad Iehovam, et exorabitur ab eis, et sanabit eos.
23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall serve with the Assyrians. 23. In die illa erit via de Aegypto in Assyriam; commeabunt Assyrii inAegyptum, et Aegyptii in Assyriam; et colent Aegyptii Assyrios(vel, cum Assyriis)
24. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: 24. In die illa erit Israel tertia cum Aegypto, et Assyria benedictioin medio terrae.
25. Whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. 25. Quia benedicet illi Iehova exercituum, dicens: Benedictus populusmeus Aegyptius, et opus manus meae Assyrius, et haereditas mea Israel.

l. The burden of Egypt. The Prophet here prophesies against Egypt, because it was a kind of refuge to the Jews, whenever they saw any danger approaching them; for when they had forsaken God, to whom they ought to have had recourse, they thought that they had no help left to them but in the Egyptians. It was therefore necessary that that kingdom should be overthrown, that its wealth or its forces might no longer deceive the Jews; for so long as Egypt was prosperous, the Jews thought that, on account of its being exceedingly populous and highly fortified, they were far removed from danger, and therefore despised God, or at least paid scarcely any regard to his promises. This led to evil consequences in two respects; first, because when they ought to have relied on God alone, they were puffed up with that vain confidence in Egypt; and secondly, because whenever the Lord punished them, they defended themselves against his chastisements by the power of the Egyptians, as if by human resources they could make void his judgments, when they ought to have been turned to God altogether. On this subject Isaiah speaks more fully in a later portion of this book. (^<233002>Isaiah 30:2.)
Behold, the Lord rideth on a swift cloud. This mode of expression is found also in other passages of Scripture, but in a general form. (^<19A403>Psalm 104:3.) The Prophet applies it to this prediction, because the Egyptians thought that they were so well fortified on all sides, that there was no way by which God could approach them. He therefore ridicules their foolish confidence, and exhibits the exalted power of God, when he rideth on a swift cloud, by which he will easily make a descent upon them, and neither walls nor bulwarks shall hinder his progress. Again, because in addition to earthly aid the Jews were likewise bewitched by a false religion, on this ground also the Prophet ridicules their madness, because God will dash to the ground all the assistance which they expected to obtain from idols. I pass by the foolish notion which many have entertained, as to the idols which Christ overthrew in Egypt, when he was carried thither in infancy; for it does not deserve a refutation. (^<400214>Matthew 2:14.) This passage has been perverted to prove it, and to prove many conjectures of the same kind. But the Prophet's meaning is totally different; for he speaks of the defeat of the Egyptians by the Assyrians, and shews that it ought to be ascribed to God, and not, as irreligious men commonly do, to fortune. He shews it to be a judgment of God, by whose hand all things are governed.
And the idols of Egypt shall be moved at his presence. He declares that the idols shall fall; that is, that they shall be of no avail to the Egyptians, though they rely on their assistance, and think that they are under their protection. No nation ever was so much addicted to superstitions; for they worshipped cats, and oxen, and crocodiles, and even onions, and plants of every sort, and there was nothing to which they did not ascribe some kind of divinity. He means that the power of all those false gods, whom the Egyptians had taken for their protectors, will be overthrown. Having declared that the Egyptians rely in vain on their superstitions, he likewise casts down the pride which they cherished as to their earthly resources.
And the heart of Egypt shall melt in the midst of her. By the word heart he means the courage which sometimes fails even the bravest men, so that they do not attempt any action, even when their strength and forces are abundant, and in this manner he declares that they will be at war with God, who will melt their hearts within them, before they are called to contend with their enemies. Not only does he threaten that they will be terrified, but he likewise adds in the midst of the whole kingdom, where they had an exceedingly safe and peaceful dwelling, because they were far removed from every attack. It was the duty of all believers to consider this, when war was waged against the Egyptians; and we also ought to behold the same thing exemplified in all revolutions of kingdoms, which proceed solely from the hand of God. If the heart melts, if the strength fails, in men who are usually brave, and who had formerly displayed great courage, this ought to be ascribed to the vengeance of God.
2. And I will set the Egyptians against the Egyptians. Here he describes more particularly the calamity which the Lord had determined to bring on Egypt. By the expression, I will set, he means the internal struggles, in which those who ought to be mutual defenders cut down one another; and no evil can be more destructive than this to a state or a people. It was of importance also to convince the Jews that God, in whose hands are the hearts of men, (^<202101>Proverbs 21:1,) could by his unseen influence inflame the Jews to mutual animosities, that they might slay each other, though they were victorious over foreign enemies. Hence we learn that nations never rise in a seditious manner, unless the Lord set them against each other, as when one brings forward gladiators to the place of combat. He inflames their minds for battle, and prompts them to slay each other by mutual wounds; and therefore, as we ought to reckon it an evidence of God's favor, when friendship is cherished among citizens, so we ought to ascribe it to his vengeance, when they rage against and slay and injure one another
And they shall fight every one against his brother. For the sake of heightening the picture, he adds what was still more monstrous, that those who were related to them by blood would take up arms to destroy each other; for if men are worse than beasts when, forgetting their common nature, they engage in battle, how much more shocking is it to nature that brethren or allies should fight with each other! But the more monstrous it is, the more ought we to acknowledge the judgment of God and his terrible vengeance
City against city, and kingdom against kingdom. Isaiah appears to advance by degrees; for he mentions, first, a brother; secondly, a neighbor; thirdly, cities; and, fourthly, kingdoms. By kingdoms he means provinces, into which Egypt was divided, which the Greeks called nomoi, the term by which the Greek translators have rendered it in this passage.^F283
3. And the spirit of Egypt shall be emptied. ^F284 As Isaiah had, a little before, deprived the Egyptians of courage, so he now takes away their understanding, both of which are exceedingly necessary for the defense of kingdoms; for when these have been taken away, there is no possibility of transacting national affairs. Now, the Egyptians had so high an opinion of their own wisdom, that they reckoned themselves superior to other nations; and it is well known that they haughtily despised all other nations as barbarians, as if there had been no civilization, refinement, learning, or skill, but in Egypt alone. They boasted that they were the inventors of learning, that philosophy and astronomy came from them, and, in short, that Egypt was the workshop of all the liberal arts; and therefore they would never have thought it possible that they should fail in wisdom and prudence, and unquestionably, if this prediction had come to their knowledge, they would have laughed at it in disdain, and would have thought, that sooner would the waters of the sea be dried up, and everything be overturned, than this should befall those who imagined that prudence was their birthright. But Isaiah declares it boldly, for he did not speak from himself.
Again, since he had predicted that they would be deprived of courage, in which they excelled, the context requires us to understand the meaning to be, that they would be struck with blindness; for both faculties of the soul depend entirely on the favor of God. Consequently, jwr (ruach) means here understanding and sagacity which ought to be carefully observed, for many are mistaken as to the meaning of this word. When he immediately adds, I will destroy the counsel thereof, this is a stronger expression of the former statement; for it shews what is the cause of that emptiness, namely, that God will take and carry away their counsel.
Even though they seek it. This is spoken by anticipation, for he meets the objections of the Egyptians, who might have said, "Have we not gods whom we can consult? Have we not magicians, diviners, and soothsayers? Do you reckon those to be of no value?" He threatens that all these things will be of no avail to them, to whatever extent they may rely on them, and be puffed up with the empty name of wisdom. I shall not spend much time on these names, though it is probable that Isaiah's enumeration proceeds by gradual advancement. First, he mentions gods, next magicians, and afterwards diviners and fortune-tellers. They had their oracles, in which they placed the highest confidence. Next after them came the magicians, though these too had great influence. In matters of smaller moment they consulted the soothsayers. Superstitious men are so restless that nothing can satisfy them; for they are fickle and unsteady, and sometimes resort to one remedy and sometimes to another; and indeed Satan deceives them in such a manner, that at first he holds out to them the appearance of peace and quietness, which they think that they have fully obtained, but afterwards shews them that they have not reached it, and distresses and harasses them more and more, and compels them to seek new grounds of confidence. Thus our minds cannot obtain rest and peace but in God alone. And undoubtedly the Prophet condemns those arts as contrary to reason; for god has revealed all that is necessary to be known by means of the arts and sciences, which he intended to be used, and of which he approves. If any man shall wish to be wise in any other manner, he must have Satan for his teacher.
4. And I will deliver the Egyptians into the hand of a cruel master.^F285 He now shews what will happen to the Egyptians, after having lost courage and been deprived of understanding. Nothing will be left for them but to be reduced to slavery; for a nation destitute of these must fall of its own accord, even though it were not violently attacked by any enemy. Of such aids, therefore, God deprives those on whom he determines to take vengeance, and shuts them out from every method of upholding their liberty. Yet the Prophet threatens what is still more shocking, that not only will the empire of which the Egyptians proudly vaunted fall down, but the inhabitants also will undergo hard bondage. Though the adjective hçq, (kasheh,) cruel, is in the singular number, yet he says in the plural number, that they shall be subject to lords, which is harder to endure than if there had been but one lord to whom they were subject.
And a powerful king^F286 shall rule over them. He means that the power of the tyrant to whom he will subject them shall be so great, that it will not be easy to restore them to liberty. Historians shew that various changes occurred in many countries, which they who subdued them were unable to hold and retain; for to keep what has been obtained is often more difficult than to conquer. But the Prophet intimates that this condition will not be easily changed, and that the bondage of the Egyptians shall be of long duration, because no one will dare to enter the lists with an exceedingly powerful conqueror. We may also understand the meaning to be, that the princes of smaller nations will deal more gently with their people than more powerful monarchs, who, relying on their greatness, allow themselves to do whatever they please; for, reckoning their power to be unlimited, they set no bounds to their freedom of action, and rush forward, without restraint, wherever their passions drive them. Whether the one view or the other be adopted, it will amount to this, that the Egyptians, who consider themselves to be the highest and most distinguished of all men, shall fall under the power of another, and shall be oppressed by hard bondage, that is, by the bondage of a powerful king, whom no one will dare to oppose. Hence we see how great is the folly of men who are desirous to have a powerful and wealthy king reigning over them, and how justly they are punished for their ambition, though it cannot be corrected by the experience of every day, which is everywhere to be seen in the world. France and Spain, at the present day, boast that they are governed by mighty princes, but feel to their cost how little advantage they derive from that which dazzles them by a false pretense of honor. But on this subject we have spoken formerly in another place.^F287 (^<230806>Isaiah 8:6,7.)
5. Then the waters shall fail from the sea. He follows out the subject which he had already begun, that the fortifications, by which the Egyptians thought that they were admirably defended, will be of no avail to them. They reckoned themselves to be invincible, because they were surrounded by the sea, and by the Nile, and by fortifications; and historians tell us that it was difficult to gain entrance to them, because the Nile had no mouth, by which they could not easily prevent ships from landing. They therefore boasted that their situation was excellent, and that they were strongly fortified by nature, in like manner as the inhabitants of Venice, at the present day, think that, in consequence of being surrounded by deep ditches, they are impregnable; but fortresses are useless, when God has determined to punish us.
6. And the brooks of defense shall be emptied and dried up.^F288 What he adds about fortifications is to the same purpose with what he had stated immediately before. He alludes to the embankments, which not only restrained the overflowing of the Nile, but protected the whole country; as if he had said that the embankments will not be needed, because the Nile will be dried up. Now, it is certain that the Nile was not laid dry, and yet the Prophet did not foretell what was not accomplished. We must therefore call to remembrance what we have already said, that on account of our stupidity those calamities are represented to us in a lively manner, which places them as it were before our eyes; for we need to have a representation made to us which is fitted to impress our minds, and to arouse us to consider the judgments of God, which otherwise we despise. We ought to observe the haughtiness of the Egyptians, whose resources were so various and abundant, and who thought that it was impossible for them to be overtaken by such a calamity.
7. And the reed and the rush shall wither. He mentions the reed and the rush, because they had abundance of them, and employed them for various purposes; or, it may be thought to mean that the marshes will be dried up.
By the mouth of the brooks. Some render it embankments, but it rather means the fountain itself, which seldom is dried up, though torrents or rivers fail. By the mouth, therefore, he means the source of the river which shall be dried up in such a manner that no part of the country can be watered. Though the source of the Nile was at a great distance, yet not without reason did the Prophet threaten that that river, on whose waters the fertility almost of the whole land depended, shall be dried up at its very source; for in that country rain seldom falls, but its place is supplied every year by the Nile. If that river overflow but scantily, it threatens scarcity and famine; and therefore, when the Prophet threatens that it will be dried up, he means that the whole country will be barren For this reason he says also, that, even at its very mouth, from which the waters spring up, there will be a lack of waters, so that in that place the herbs will be withered.
8. And the fishers shall mourn. Isaiah still keeps in his eye the condition of Egypt. We have formerly mentioned^F289 that the prophets made use of those figures of speech by which, when any country is mentioned, they chiefly name those things which abound in that country, and for which it is celebrated. Thus, when a vinebearing country is spoken of, they mention vines; if it abound in gold, they speak of gold; and if it abound in silver, they speak of silver. Accordingly, when he speaks of Egypt, which was well watered, and contained abundance of streams, he mentions fishing.
They who spread a net on the face of the waters shall languish. Some translate the word wllma, (amlalu,) "they shall be cut off," but the more correct rendering is, "they shall be weakened;" for this corresponds to the mourning and lamentation which was formerly mentioned. Now, we know that in that country there was a great number of fishers, and that these formed a great part of the wealth of Egypt. When fishers were taken away, of whom there were vast numbers among the Egyptians, and of whom their wealth chiefly consisted, they must have been weakened. Now, if the nation be deprived of that which is its ordinary food, great poverty will follow. He therefore describes an astonishing change that shall pass on the whole country.
9. And they who work in the finest flax. As he spoke of mourning so he now speaks of shame; for they who formerly earned an abundant livelihood by this trade will have no gains. Now, the two occupations are closely connected, to weave nets and to fish. Yet it is doubtful if he speaks of those only who manufactured nets; for if we understand twqyr&c