{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/calvin/cc14/cc14014.htm","path":"chr/calvin/cc14/cc14014.htm","source_url":"https://sacred-texts.com/chr/calvin/cc14/cc14014.htm","text":"Calvin's Commentaries, Vol. 14: Isaiah, Part II, tr. by John King, [1847-50]\n1. In that day shall this song be sung in the land of Judah; We have a strong city: salvation will God appoint for walls and bulwarks.\n1. In die illa cantabitur canticum in terra Iuda: Urbs fortitudinis nobis; salutem posuit muros et vallum.\n2. Open ye the gates, that the righteous nation which keepeth the truth may enter in.\n2. Aperite portas, et ingredietur gens justa, custodiens veritates.\n3. Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee.\n3. Cogitatio fixa: custodies pacem, pacem; quoniam in te confisum est.\n4. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength.\n4. Sperate in Iehova in perpetuum; quia in Iah Iehova fortitudo seculorum.\n5. For he bringeth down them that dwell on high; the lofty city, he layeth it low: he layeth it low, even to the ground; he bringeth it even to the dust.\n5. Nam incurvabit incolas sublimitatis, civitatem exaltatam humiliabit; humiliabit, inquam, eam ad terram, deducet ad pulverem.\n6. The foot shall tread it down, even the feet of the poor, and the steps of the needy.\n6. Calcabit eam pes; pedes pauperis, gressus inopum.\n7. The way of the just is uprightness: thou, most upright, dost weigh the path of the just.\n7. Semita justi rectitudines; rectam viam justi \u00e6quabis, (vel, tu, qui rectus es, viam justi \u00e6quabis.)\n8. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.\n8. Etiam in via judiciorum tuorum, Iehova, speravimus in te, ad nomen tuum, et memoriam tui desiderium anim\u00e6.\n9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.\n9. Anima mea desideravit te per noctem; quin et spiritu meo intra me te mane (vel, sedulo) qu\u00e6ram; nam ex quo fuerint judicia tua in terra, justitiam discent incol\u00e6 terr\u00e6.\n10. Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord.\n10. Impius gratiam obtinebit, nec discet justitiam; in terra rectorum operum perverse aget, nec videbit magnificentiam Iehov\u00e6.\n11. Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.\n11. Iehova, utcunque exaltata fuerit manus tua, non videbunt; videbunt et pudefient \u00e6mulatione populi; quin et ignis hostium tuorum vorabit eos.\n12. Lord, thou wilt ordain peace for us: for thou also hast wrought all our works in us.\n12. Iehova, ordinabis nobis pacem; nam et omnia opera nostra operatus es nobis.\n13. O Lord our God, other lords besides thee have had dominion over us; but by thee only will we make mention of thy name.\n13. Iehova Deus noster, subjugaverunt nos domini pr\u00e6ter te; tantum in te recordabimur nominis tui.\n14 They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.\n14. Mortui non vivent; occisi non resurgent; propterea visitasti, et exterminasti eos; et perdidisti omnem memoriam eorum.\n15. Thou hast increased the nation, O Lord, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth.\n15. Addidisti genti, Iehova; addidisti genti; glorificatus es; dilatasti omnes fines terr\u00e6.\n16. Lord, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them.\n16. Iehova, in tribulatione visitaverunt te, effuderunt precationem, dum castigatio tua super eos.\n17. Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O Lord.\n17. Sicut pr\u00e6gnans, qu\u00e6 ad partum propinquat, dolet, clamat in doloribus suis; sic nos fuimus a facie tua, Iehova.\n18. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth, neither have the inhabitants of the world fallen.\n18. Parturivimus, doluimus, ac si peperissemus ventum, salus non est facta terr\u00e6, et non ceciderunt incol\u00e6 orbis.\n19. Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.\n19. Vivent mortui tui, cadaver meum resurgent. Evigilate, et cantate, incol\u00e6 pulveris. Quoniam ros herbarum ros tuus; et terra mortuos ejiciet, (vel, terram Gigantum prosternes; vel, terra Gigantes cadere faciet.)\n20. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.\n20. Veni, popule mi, intra in cubicula tua; claude ostia post te: lateas paululum ad momentum, donec transeat indignatio.\n21. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.\n21. Nam ecce Iehova egreditur e loco suo, ut visitet iniquitatem habitatoris terr\u00e6 contra eum. Et discooperiet terra sanguines suos, et non teget amplius super occisis suis.\n1. In that day shall a song be sung. Here the Prophet begins again to shew that, after the return of the people from captivity, they will be defended by God\u2019s power and guardianship, and that under his protection Jerusalem will be as safe as if she had been surrounded by bulwarks, ramparts, a ditch, and a double wall, so that no enemy could find entrance.\nIt is proper to observe the time when \u201cthis song was sung.\u201d The Prophet had foretold the calamity that would befall the Church, which was not yet so near at hand, but happened a short time after his death. When the people were led into captivity, they would undoubtedly have despaired, if they had not been encouraged by such promises. That the Jews might cherish a hope that they would be delivered, and might behold life in the midst of death, the Prophet composed for them this song, even before the calamity occurred, that they might be better prepared for enduring it, and might hope for better things. I do not think that it was composed solely that, when they had been delivered, they might give thanks to God, but that even during their captivity, though they were like dead men, (Eze 37:1,) they might strengthen their hearts with this confidence, and might also train up their children in this expectation, and hand down these promises, as it were, to posterity.\nWe have formerly 154 seen the reason why these and other promises were put by Isaiah into the form of verse. It was, that, having been frequently sung, they might make a deeper impression on their memory. Though they mourned in Babylon, and were almost overwhelmed with sorrow, (hence these sounds, (Ps 137:4,) \u201cHow can we sing the Lord\u2019s song in a foreign land?\u201d) yet they must have hoped that at a future period, when they should have returned to Judea, they would give thanks to the Lord and sing his praises; and therefore the Prophet shews to them at a distance the day of deliverance, that they may take courage from the expectation of it.\nWe have a city of strength. By these words a full restoration of Jerusalem and of the people is promised, because God will not only deliver the captives and gather those that are scattered, but will also preserve them safe, after having brought them back to their country. But not long afterwards believers saw that Jerusalem was destroyed, (2Ki 25:9,) and the Temple thrown down, (2Ch 36:19,) and after their return nothing could meet their eye but hideous ruins; and all this Isaiah had previously foretold. It was therefore necessary that they should behold from the lofty watch-tower of faith this restoration of Jerusalem.\nHe hath made salvation to be walls and a bulwark. He now defines what will be \u201cthe strength of the city;\u201d for the \u201csalvation\u201d of God will supply the place of a \u201cwall,\u201d towers, ditches, and mounds. As if he had said, \u201cLet other cities rely on their fortifications, God alone will be to us instead of all bulwarks.\u201d Some allege that the words may be read, \u201cHe hath set a wall and bulwark for salvation;\u201d and I do not set aside that rendering. But as a more valuable doctrine is contained in the Prophet\u2019s words, when nothing is supplied, it serves no good purpose to go far for a forced interpretation; especially since the true and natural interpretation readily presents itself to the mind, which is, that God\u2019s protection is more valuable than all ditches and walls. In like manner, it is also said in the psalm, \u201cThy mercy is better than life,\u201d (Ps 63:3;) for as David there boasts of enjoying, under God\u2019s shadow, greater safety and freedom from care than if he had been fortified by every kind of earthly defense, so Isaiah here says, that there will be good reason for laying aside fear, when God shall have undertaken to guard his people. Now, since this promise extends to the whole course of redemption, we ought to believe that at the present day God is still the guardian of his Church, and therefore, that his power is of more avail than if it had been defended by every kind of military force. Accordingly, if we wish to dwell in safety, we must remain in the Church. Though we have no outward defences, yet let us learn to be satisfied with the Lord\u2019s protection, and with his sure salvation, which is better than all bulwarks.\n2. Open ye the gates. This \u201csong\u201d was undoubtedly despised by many, when it was published by Isaiah; for during his life, the inhabitants of Jerusalem were wicked and ungodly, and the number of good men was exceedingly small. But after his death, when they had been punished for their wickedness, it was in some measure perceived that this prediction had not been uttered in vain. So long as wicked men enjoy prosperity, they have no fear, and do not imagine that they can be brought low. Thus the Jews thought that they would never be driven out of Judea, and carried into captivity, and hoped that they would continue to dwell there. It was therefore necessary to take away from them every pretense for being haughty and insolent; and such is the import of the Prophet\u2019s words:\nAnd a righteous nation, which keepeth the truth, shall enter in. \u201cThe inhabitants of the restored city shall be unlike the former; for they will maintain righteousness and truth. But at that time this promise also might appear to have failed of its accomplishment; for when they had been driven out of the country and led into captivity, no consolation remained. Accordingly, when the Temple had been destroyed, the city sacked, and all order and government overthrown and destroyed, they might have objected, \u201cWhere are those \u2018gates\u2019 which he bids us \u2018open?\u2019 Where are the people who shall \u2018enter?\u2019\u201d Yet we see that these things were fulfilled, and that nothing was ever foretold which the Lord did not accomplish. We ought, therefore, to keep before our minds those ancient histories, that we may be fortified by their example, and, amidst the deepest adversity to which the Church is reduced, may hope that the Lord will yet raise her up again.\nWhen the Prophet calls the nation \u201crighteous and truthful,\u201d he not only, as I mentioned a little before, describes the persons to whom this promise relates, but shews the fruit of the chastisement; for when its pollution shall have been washed away, the holiness and righteousness of the Church shall shine more brightly. At that time wicked men were the majority, good men were very few, and were overpowered by the multitude of those who were of an opposite character. It was therefore necessary that that multitude, which had no fear of God, and no religion, should be taken away, that God might gather his remnant. Thus, it was a compensation for the destruction, that Jerusalem, which had been polluted by the wickedness of her citizens, again was actually devoted to God; for it would not have been enough to regain prosperity, if newness of life had not shone forth in holiness and righteousness.\nNow, as the Prophet foretells the grace of God, so he also exhorts the redeemed people to maintain uprightness of life. In short, he threatens that these promises will be of no avail to hypocrites, and that the gates of the city will not be opened for them, but only for the righteous and holy. It is certain that the Church was always like a barn, (Mt 3:12,) in which the chaff is mingled with the wheat, or rather, the wheat is overpowered by the chaff; but when the Jews had been brought back into their country, the Church was unquestionably purer than before. Those who returned must have been animated by a good disposition, to undertake a journey so long, and beset by so many annoyances, embarrassments, and dangers; and many others chose rather to remain in captivity than to return, thinking that to dwell in Babylon was a safer and more peaceful condition than to return to Judea. Such persons must have had a seed of piety, which led them to take possession of those promises which were granted to the fathers. Now, though the Church even at that time was stained by many imperfections, still this description was comparatively true; for a large portion of the filth had been swept away, and those who remained had profited in some degree under God\u2019s chastisements.\nA righteous nation, which keepeth the truth. Some distinguish these terms in this manner, \u201cA nation righteous before God, and upright before men.\u201d But I take the meaning to be more simple; that, after having called the nation \u201crighteous,\u201d he shews in what righteousness consists; that is, where there is uprightness of heart, which has nothing feigned or hypocritical, for nothing is more opposite to righteousness than hypocrisy. And though no man ever existed who advanced so far that he could receive the commendation of being perfectly righteous, yet the children of God, who with their whole heart aim at this \u201ctruth,\u201d may be said to be keepers of it. But perhaps it will rather be thought that, by a figure of speech, one part is taken for the whole, to describe what is true righteousness; that is, when all deceit and all wicked practices have been laid aside, and men act towards each other with sincerity and truth.\nIf any man wish to make use of this passage for upholding the merits of men, the answer is easy; for the Prophet does not here describe the cause of salvation, or what men are by nature, but what God makes them by his grace, and what kind of persons he wishes to be members of his Church. Out of wolves he makes sheep, as we have formerly seen. 155 So long as we live here, we are always at a great distance from perfection, and are in continual progress towards it; but the Lord judges of us according to that which he has begun in us, and, having once led us into the way of righteousness, reckons us to be righteous. As soon as he begins to check and reform our hypocrisy, he at once calls us true and upright.\n3. The thought is fixed; thou wilt keep peace, peace. 156 As the Hebrew word \u05d9\u05e6\u05e8 (Y\u0115tz\u0115r) signifies both \u201cimagination\u201d or \u201ccreature,\u201d and \u201cthought,\u201d some render it, \u201cBy a settled foundation thou wilt keep peace;\u201d as if the Prophet meant, that when men, amidst the convulsions of the world, continue to rest firmly on God, they will always be safe. Others render it, \u201cFor the fixed thought thou wilt keep peace;\u201d which amounts to nearly the same thing, that they who have fixed their minds on God alone will at length be happy; for in no other way does God promise that he will be the guardian of his people than when they rely on his grace with settled thoughts, and without change or wavering. Since, however, the sign of the dative case is not added, but the Prophet in a concise manner of expression says, \u201cFixed or steadfast thought,\u201d let my readers judge if it be not more appropriate to view it as referring to God, so as to make the meaning to be, that the peace of the Church is founded on his eternal and unchangeable purpose; for, in order to prevent godly minds from continual wavering, it is of the highest importance to look to the heavenly decree.\nIt is undoubtedly true that we ought constantly to hope in God, that we may perceive his continual faithfulness in defending us; and believers are always enjoined not to be driven about by any doubt, or uncertainty, or wavering, but firmly to rely on God alone. Yet the meaning which is more easily obtained from this passage, and comes more naturally from the words of the Prophet, is, that it is a fixed and unchangeable decree of God, that all who hope in him shall enjoy eternal peace; for if fixed thought means the certainty and steadfastness of the godly, it would be superfluous to assign the reason, which is \u2014\nBecause he hath trusted in thee. In short, both modes of expression would have been harsh, that \u201ccontinual peace is prepared for imagination,\u201d or \u201cfor thought.\u201d But it is perfectly appropriate to say that, when we trust in God, he never disappoints our hope, because he has determined to guard us for ever. Hence it follows, that, since the safety of the Church does not depend on the state of the world, it is not moved or shaken by the various changes which happen daily; but that, having been founded on the purpose of God, it stands with steady and unshakable firmness, so that it can never fall.\nThere is also, I think, an implied contrast between God\u2019s fixed thought and our wandering imaginations; for at almost every moment there springs up something new which drives our thoughts hither and thither, and there is no change, however slight, that does not produce some doubt. We ought therefore to hold this principle, that we do wrong if we judge of God\u2019s unshaken purpose by our fickle imaginations; as we shall elsewhere see,\n\u201cAs far as the heavens are from the earth, so far are my thoughts from your thoughts, O house of Israel.\u201d (Isa 55:9.)\nWe ought therefore above all to hold it certain, that our salvation is not liable to change; because the purpose of God is unchangeable.\nThou wilt keep peace, peace. What has now been stated explains the reason of the repetition of the word peace; for it denotes uninterrupted continuance for ever. By the word peace I understand not only serenity of mind, but every kind of happiness; as if he had said, that the grace of God alone can enable us to live prosperously and happily.\n4. Trust ye in Jehovah for ever. As to the words, some read in the second clause, \u201cTrust in God, the strong Jehovah of ages;\u201d but as \u05e6\u05d5\u05e8 (tz\u016br) is not always an adjective, but signifies strength, I reject that meaning as forced, besides that it has little relation to the subject, as will immediately appear. There is also little ground for the ingenuity of those who infer from this passage the divinity of Christ, as if the Prophet said, that \u201cJehovah is in Jah;\u201d for the twofold name of God is given for the express purpose of magnifying his power.\nHe now exhorts the people to rest safely on God, and therefore, after the preceding doctrine, there is now room for exhortation. Besides, it would have been vain to say that our peace is in the hand of God, and that he is our faithful guardian, if we had not been taught and instructed on this subject, and at the same time urged by exhortations. Yet he exhorts us not only to earnest hope, but to perseverance; and this discourse applies properly to believers, who have already learned what it is to trust in the Lord, and who need to be strengthened, because they are still weak, and may often fall, in consequence of the various motives to distrust with which they are called to struggle. He therefore does not enjoin them merely to trust in the Lord, but to remain steadfastly in trust and confidence to the end.\nFor in Jah Jehovah is the strength of ages. 157 We ought to attend to the reason which is here assigned, namely, that as the power of God, which is the object of faith, is perpetual, so faith ought to be extended so as to be equally perpetual. When the Prophet speaks of the strength and power of God, he does not mean power which is unemployed, but power active and energetic, which is actually exerted on us, and which conducts to the end what he had begun. And this doctrine has a wider application, for it bids us truly believe that we ought to contemplate the nature of God; for, as soon as we turn aside from beholding it, nothing is seen but what is fleeting, and then we immediately faint. Thus ought faith to rise above the world by continual advances; for neither the truth, nor the justice, nor the goodness of God, is temporary and fading, but God continues always to be like himself.\n5. For he will bring down the inhabitants of loftiness. 158 He now explains more fully what is that power of God of which he spoke. It is that which we ourselves feel, and which is exerted for our benefit. The two clauses are therefore closely connected, that \u201cthe proud are laid low by the power of God,\u201d and that \u201cthe lowly and despised are placed in their room;\u201d for it would not have yielded full consolation to tell us, in the first place, that \u201cthe proud will be laid low,\u201d if he had not likewise added, that \u201cthe lowly will be exalted,\u201d so as to hold dominion over the proud. We therefore acknowledge, that in our own experience God works powerfully for our salvation, and this yields to us a ground of hope.\nUnder the word loftiness he includes not only bulwarks and fortifications of every kind, (for the ancients were wont to build their cities in lofty places,) but also wealth and magnificence. He therefore means, that no defense can prevent God from casting down the wicked, and laying them low. Towers and bulwarks, indeed, are not displeasing to God; but as it rarely happens that they who are strong and powerful are not proud, so loftiness frequently denotes pride. Unquestionably he speaks of the wicked, who have abundance of arms, forces, and money, and imagine that they are protected against God himself. He likewise comforts the Jews, as we have formerly said, 159 because the invincible power of Babylon might have terrified them and thrown them into despair, if the Lord had not supported them by this promise: \u201cYou have no reason for being terrified at the greatness or strength of Babylon; for she will quickly fall, and will not stand before the power of the Lord.\u201d\n7. Straightnesses are the way of the righteous man. He does not praise the righteousness of the godly, as some have falsely supposed, but shews that, through the blessing of God, they are prosperous and successful during the whole course of their life. Having only stated briefly in the beginning of the verse, that \u201ctheir ways are plain and smooth,\u201d he explains more fully in the second clause, ascribing it to the grace of God that in an open plain, as it were, the righteous proceed in their course, till they reach the goal.\nThou wilt weigh the straight path of the righteous. The word weigh contains a metaphor, that God, by applying a balance, as it were, brings to an equal measure those things which in themselves were unequal. The Hebrew word \u05d9\u05e9\u05e8 (y\u0101sh\u0101r) is ambiguous, for it may refer either to God or to the path. Accordingly some render it, Thou, who art upright, will direct the path of the righteous; 160 and in other passages God is called upright. (De 32:4; Ps 25:8.) There would also be propriety in the allusion, that the straightness of which he spoke proceed from God, for he alone is straight or upright. But the other version appears to be more natural. 161\nHe promises in general, that God will take care of the righteous, so as to lead them, as it were, by his hand. When the wicked prosper and the righteous are oppressed, everything in this world appears to be moved by chance; and although Scripture frequently declares and affirms that God takes care of them, (Ps 37:5; 1Pe 5:7,) yet we can scarcely remain steadfast, but waver, when everything that happens to them is unfavourable. Yet it is true that the ways of the righteous are made plain by God\u2019s balance, however rough and uneven they may appear to be; and not only so, but he has committed them to the guardianship of his angels, \u201clest they should be injured, or dash their foot against a stone.\u201d (Ps 91:11.) But for this, they would easily fall or give way through exhaustion, and would hardly ever make way amidst so many thorns and briers, steep roads, intricate windings, and rough places, did not the Lord lead out and deliver them.\nLet us therefore learn to commit ourselves to God, and to follow him as our leader, and we shall be guided in safety. Though snares and artifices, the stratagems of the devil and wicked men, and innumerable dangers, may surround us, we shall always be enabled to escape. We shall feel what the Prophet says here, that our ways, even amidst deep chasms, are made plain, so that there is no obstacle to hinder our progress. And, indeed, experience shews, that if we are not led by God\u2019s guidance, we shall not be able to push our way through rugged roads; for so great is our weakness that we shall scarcely advance a single step without stumbling at the smallest stone that comes in our way. Satan and wicked men not only entangle and delay us by many perplexities, and not only present to us slight difficulties, but cause us to encounter sometimes high mounds and sometimes deep pits, which even the whole world would be unable to avoid.\nIt is therefore proper for us to acknowledge how much we need heavenly direction, and to confess with Jeremiah, \u201cI know, O Lord, that the way of man is not in himself; and it is not in man that walketh to direct his steps.\u201d (Jer 10:23.) Let us not be puffed up with vain confidence, as if the result were placed in our own power. Let us not boast, as James warns us, that \u201cwe shall do this or that.\u201d (Jas 4:15.) Such is the manner of rash men, who act as if they could do everything at their own pleasure; while it is not in our power, as Solomon tells us, to direct our tongue so as to give a proper answer. (Pr 16:1.) In vain, therefore, do men form plans, and deliberate, and decide about their ways, if God do not stretch out his hand. But he holds it out to the righteous, and takes peculiar care of them; for, while the providence of God extends to all, and while he supplies the wants of young ravens (Ps 147:9) and sparrows, (Mt 10:29,) and of the smallest animals, yet he has a fatherly kindness towards the godly, and delivers them out of dangers and difficulties.\n8. Yea, in the way of thy judgments. This verse contains a very beautiful doctrine, without which it might have been thought that the former statements were without foundation. Since he said that God will be our guide during the whole of life, so that we shall neither wander nor stumble, and while, on the other hand, we are pressed by so many straits, we might conclude that those promises have not been actually fulfilled. Accordingly, when he tries our patience, we ought to strive, and yet to trust in him. Here the Prophet gives us this instruction, that, though our eyes are not gratified by an easy and delightful path, and though the road is not made smooth under our feet, but we must toil through many hard passages, still there is room for hope and patience.\nBy the way of judgments he means adversity, and the word judgment often has this meaning in Scripture. But here is a mark which distinguishes the godly from hypocrites; for in prosperity hypocrites bless God, and speak highly of him; but in adversity they murmur, and curse God himself, and plainly shew that they had no confidence in him, and thus judge of God according as their prosperity lasts. The godly, on the other hand, when they are tried by afflictions and calamities, are more and more excited to place confidence. 162\nThe particle \u05d0\u05e3, (\u0103ph,) Even, is inserted for the sake of emphasis, as if the Prophet had said, that believers are earnest in the worship of God, not only so long as he treats them with gentleness, but that, if he deal harshly with them, still they do not faint, because they are supported by hope. It is therefore the true test of sincere godliness, when not only while God bestows his kindness upon us, but while he withdraws his face, and afflicts us, and gives every sign of severity and displeasure, we place our hope and confidence in him. Let us learn to apply this doctrine to our own use, whenever we are hard pressed by the calamities of the present life; and let us not cease to trust in him, even when our affairs are in the most desperate condition. 163 \u201cThough He slay me,\u201d says Job, \u201cI will trust in Him;\u201d and David says that: \u201cthough he walk amidst the shadow of death, he will trust and not be afraid, because he knows that God is with him.\u201d (Job 13:15; Ps 23:4.)\nTo thy name. The Prophet aims at shewing what is the source of that uwearied earnestness which prevents the godly from sinking under the greatest calamities. It is because they are free from wicked desires and from excessive solicitude, and in their aspirations boldly rise to God. For, in consequence of our disorderly passions and cares holding us bound, as it were, to the earth, our hearts either wander astray, or sink into indolence, so that they do not freely rise to God; and as the essence of God is hidden from us, this makes us more sluggish in seeking him. From his hidden and incomprehensible essence, therefore, the Prophet draws our attention to the name of God, as if he enjoined us to rest satisfied with that manifestation of it which is found in the word; because there God declares to us, as far as is necessary, his justice, wisdom, and goodness, that is, himself.\nAnd to the remembrance of thee. It is not without good reason also that he has added the word remembrance; for it means that the first perception or thought is not enough, but that continual meditation is enjoined; because without its aid all the light of doctrine would immediately vanish away. And indeed the true and sincere knowledge of God inflames us to desire him, and not only so, but also prompts us to desire to make progress, whenever the \u201cremembrance\u201d of it occurs to our minds. The knowledge of God, therefore, comes first; and next, we must be employed in frequent \u201cremembrance;\u201d for it is not enough that we have once obtained knowledge, if love and desire do not grow through constant meditation. Hence, also, we perceive that the knowledge of God is not a dead imagination.\n9. My soul hath desired thee. This is a stronger expression of the former statement; for, having previously spoken in the person of believers, he had said that the desire of their soul was towards God. He now adds, with regard to himself, My soul hath desired; as if he had said, \u201cI have all the faculties of my soul directed towards seeking thy name.\u201d The word \u05e0\u05e4\u05e9 (n\u0113ph\u0115sh) frequently denotes the vital Soul; but as the Prophet here employs two words, I distinguish them so as to make \u05e0\u05e4\u05e9 (nephesh) mean the desire or will, and \u05e8\u05d5\u05d7 (r\u016b\u0103ch) the intellectual parts; for we know that these are the chief parts of the human soul, namely, the Understanding and the Will, both of which God justly claims for himself. Such is also the import of that passage, \u201cThou shalt love the Lord thy God with all thy heart, with all thy mind, and with all thy strength.\u201d (De 6:5; Mt 22:37.) The Prophet therefore shews, that all the faculties of his soul are directed to this point, to seek God and embrace him.\nOthers take \u05e8\u05d5\u05d7, (r\u016b\u0103ch,) the Spirit, to mean the regenerated part; and so by \u05e0\u05e4\u05e9 (n\u0115ph\u0115sh) they understand the natural soul, and by \u05e8\u05d5\u05d7, (r\u016b\u0103ch,) the Spirit, they understand the grace of God, which is supernatural. But this cannot be admitted; for the sensual man (\u03c8\u03c5\u03c7\u03b9\u03ba\u03cc\u03c2) never seeks God; and we perceive how strongly we are opposed by our feelings when we rise to God, and with what difficulty we conquer that aversion. It is unnecessary, therefore, to refute this interpretation, for it is directly contrary to Scripture; and from many similar passages it is sufficiently plain that the Spirit and Soul mean the understanding and the heart.\nIn the night. By the night Scripture often means adversity, which is compared to darkness and gloominess. But I interpret it somewhat differently, as if the Prophet had said, \u201cThere is no time so improper or unreasonable that I may not call upon thee or pray to thee.\u201d That interpretation differs little from the former, but is rather more general; for night is supposed to be set apart for rest, and at that time all the desires and labors of men 164 cease; and, in short, there is little difference between a sleeping and a dead man. He says, therefore, that at the time which is devoted to rest and repose he rises to seek God, so that no occasion turns him aside; \u2014 not that those who are asleep have any active thought, but that sleep itself, if we turn to God, is a part of our course; and although we slumber and are silent, still we praise him by hope and confidence.\nIn the morning 165 will I seek thee. By the night the Prophet does not literally mean sleep; and this is perfectly evident from the present clause, in which night is contrasted with morning, which denotes continuance.\nThe inhabitants of the earth will learn righteousness. We must observe the reason assigned, when he says that \u201cthe inhabitants of the earth learn righteousness from the judgments of God,\u201d meaning that by chastisements men are taught to fear God. 166 In prosperity they forget him, and their eyes are as it were blinded by fatness; they grow wanton and petulant, and do not submit to be under authority; and therefore the Lord restrains their insolence, and teaches them to obey. In short, the Prophet confesses that he and others were trained, by God\u2019s chastisements, to yield submission to his authority, and to intrust themselves to his guardianship; because if God do not, with uplifted arm, claim his right to rule, no man of his own accord yields obedience.\n10. The wicked man will obtain favour. 167 Isaiah contrasts this statement with the former. He had said that the godly, even when they are afflicted, or see others afflicted, still rely on the love of God, and trust in him. But now he declares, on the other hand, that the wicked cannot be brought in any way to love God, though he endeavor, by every sort of kindness, to draw and gain them over; and that, whatever aspect the Lord assume towards them, they do not become better.\nThis verse appears, at first view, to contradict the former, in which the Prophet said, that the justice of God is acknowledged in the earth, when he executes his judgments, and shews that he is the Judge, and punishes the transgressions of men; while he says here that the wicked cannot in any way be led or persuaded to worship God, and that they are so far from being made better by the chastisements, that even acts of kindness make them worse. The good effect of chastisements certainly does not appear in all; for wicked men do not at all profit by them, as we see in Pharaoh, whom chastisements and scourges rendered more obstinate. (Ex 7:13.) But although he spoke indiscriminately about \u201cthe inhabitants of the earth,\u201d yet he strictly included none but God\u2019s elect, with whom indeed even some hypocrites share the profit that is gained; for sometimes, though reluctantly, they are moved by reverence for God, and are restrained by the dread of punishments. 168 But as the Prophet here describes sincere repentance, by \u201cthe inhabitants of the earth\u201d he means only the children of God.\nSome view it as a question, \u201cShall favor be shewn to the wicked?\u201d or, \u201cWhy should the wicked man obtain favor?\u201d as if the Prophet insinuated that they do not deserve that God should deal gently with them. But I choose rather to explain it thus, \u201cWhatever may be the acts of kindness by which God draws the wicked, they will never learn to act uprightly.\u201d The Prophet therefore has limited the statement made in the former verse.\nIn the land of upright actions he will deal unjustly. This is added in order to shew more strongly the baseness of this ingratitude. It was a sufficiently heinous offense that they abused the acts of God\u2019s kindness, and by means of them became more rebellious; but it is their crowning wickedness, that \u201cthey deal wickedly in the land\u201d which the Lord had consecrated to himself. What he now says relates to Judea, but may be extended also to other countries in which God is now worshipped; but at that time there was no other country on which Isaiah could bestow that title, for in no other was there any knowledge of God. (Ps 76:2.)\nThus he calls Judea \u201cthe land of upright actions.\u201d I give this interpretation, because, since the Prophet employs \u05e0\u05db\u05d7\u05d5\u05ea (nek\u014dch\u014dth) in the feminine gender, the word upright cannot apply to men. 169 He therefore bestows this title, because the law was there in full force, (Ps. 76:1, 2.) and that nation had been peculiarly chosen by God; and it was added, as I have already said, in order to exhibit more strongly the ingratitude of the nation. Some extend it indiscriminately to the whole world, because, wherever we live, God supports us on the condition of our maintaining uprightness. This is too far-fetched; but, since God has now spread abroad his kingdom in every direction, wheresoever men call on his name, that is \u201cthe land of upright actions;\u201d 170 so that we are worthy of double condemnation, if, after having been stimulated by benefits so numerous and so great, we do not testify our gratitude by the practice of godliness and by good works.\nWhen he adds, that the reprobate will not behold the majesty of the Lord, this does not in any degree palliate, but rather doubles their criminality; because it is base and shameful indolence not to observe the glory of God which is openly manifested before our eyes. The wicked are thus rendered the more inexcusable, because, how numerous soever may be the methods by which the Lord makes known his name, still they are blind amidst the clearest light. There is never any lack of testimonies by which the Lord openly manifests his majesty and glory, but, as we have formerly seen, 171 few consider them. God manifests his glory not only by the ordinary works of nature, but likewise by some astonishing miracles and demonstrations, by means of which he gives us abundant instruction about his goodness, wisdom, and justice. Wicked men shut their eyes, and do not observe them, though in trifling matters they are very clear-sighted; and the Prophet now censures them severely for this wickedness.\nOthers think that it is a threatening against the reprobate, they shall not behold the majesty of the Lord, as if they did not deserve to obtain this view of the works of God. Though this is true, yet, as this clause is closely connected with the former, the Prophet continues to censure the indolence of those who do not direct their minds to the works of God, but, on the contrary, become stupid. On this account, we ought to think it the less wonderful that so few repent, though very many demonstrations of the righteousness of God are openly made; for infidelity is always blind to behold the works of God.\n11. O Jehovah, though thy hand is lifted up. This is an explanation of the former statement; for he brings forward nothing that is new, but shews more clearly what he had formerly stated in a few words. He had already said that the wicked \u201cwill not behold the majesty of the Lord;\u201d and now he explains that \u201cmajesty\u201d to be that which is visible in the works of God. He does not send us to that hidden majesty which is concealed from us, but leads us to the works, which he denotes figuratively (\u03bc\u03b5\u03c4\u03c9\u03bd\u03c5\u03bc\u03b9\u03ba\u1ff6\u03c2) 172 by the hand. Here he again censures the wicked, and shews that they cannot be excused on the plea of ignorance; for, though they perceive nothing, still the hand of God is openly visible; and it is nothing but their blind ingratitude, or rather their voluntary indolence, that hinders them from perceiving it. Some might plead ignorance, and allege that they did not see these works; but the Prophet says that God\u2019s hand is \u201clifted up,\u201d and not merely exerted, so that it is not only visible to a few persons, but shines conspicuously.\nThey shall see and be ashamed. He shews plainly that this \u201cbeholding\u201d is different from that of which he formerly spoke, when he said that the wicked \u201cdo not see the glory of the Lord;\u201d for they do see, but do not observe or take any notice of it; but at length \u201cthey shall see,\u201d but too late, and to their great hurt. After having long abused the patience of God, and proved that they were obstinate and rebellious, they will at length be constrained to acknowledge the judgments of God. Thus Cain, (Gen. 4:13, 14,) Esau, (Ge 27:38,) and others like them, who too late repented of their crimes, (Heb 12:17,) though they fled from the face of God, yet were constrained to see that he was their Judge. Thus, in those who despise him, God frequently produces a feeling of remorse, that he may display his power; but such knowledge is of no avail to them.\nIn this manner, therefore, the Prophet threatens wicked men, after having accused them of blindness, in order to shew that they have no plea of ignorance; and he forewarns them that the time will come when they shall know with whom they have to do, and that they will then feel that they ought not to despise that heavenly name which they now treat as fabulous, and scorn. They shut their eyes, and act without restraint, and make us a laughing-stock, and do not think that God will be their Judge, but rather turn into ridicule our distresses and afflictions. Thus they look down on us as from a lofty place, and grow more and more hardened; but at length they will understand that the true worshippers of God have not lost their labor.\nAnd shall be ashamed. In order to shew that this beholding of the glory of God is not only of no advantage, but hurtful to them, he says that they shall behold with shame the blessing of God towards believers, in which they will have no share.\nThrough their envy of the people. This tends to shew more strongly the severity of the punishment, that not only will they burn with \u201cenvy,\u201d when they shall see that the children of God have been delivered from those distresses, and have been exalted to glory, but there will likewise be added another evil, that they will be consumed by the fire of the enemy. By \u201cthe envy of the people,\u201d therefore, is here meant the indignation which wicked men feel when they compare the lot of godly men with their own.\nYea, the fire of thine enemies shall devour them. By the fire of the enemies, he means that \u201cfire\u201d with which God consumes his \u201cenemies.\u201d He employs the word \u201cfire\u201d to denote God\u2019s vengeance; for here it must not be taken for visible \u201cfire\u201d with which we are burned, nor even for the thunderbolt alone, but is a metaphorical expression for dreadful anguish, as we find that in many other passages Scripture denotes by this term, God\u2019s severest vengeance. (Deut. 32:22, Job 20:26, Job 22:20.) No language indeed can sufficiently express this anguish. Yet I do not object to the suggestion, that the Prophet alludes to the destruction of Sodom and Gomorrah. (Ge 19:24.)\n12. O Jehovah, thou wilt ordain peace for us. This statement tends to the consolation of the godly, as if he had said, \u201cWe shall see what will be the end of the wicked; for thou wilt prevent them from sharing with thy children, and wilt take them away as enemies by fire, but we shall be happy.\u201d The Hebrew verb \u05e9\u05e4\u05ea, (sh\u0101ph\u0103th,) which signifies \u201cto ordain,\u201d has the same import as the word \u201cestablish;\u201d as if he had said, \u201cThou wilt prepare peace for us in uninterrupted succession:\u201d for the wicked also enjoy peace, but not of long duration; but our peace is fixed on the Lord, and has a firm foundation, and never comes to an end. By the word peace he means perfect happiness. Hence infer, that the children of God alone, who rest on him, are happy; for the life of the wicked, to whatever extent it may abound in pleasures and luxuries, when everything proceeds to their wish, is most miserable. There is therefore no solid foundation for peace but in God\u2019s fatherly love.\nAll our works. By works he means all the blessings which the Lord bestows on those who believe in him; as if he had said, \u201cTransactions, business, actions,\u201d and everything included in the French phrase nos affaires, or in the corresponding English phrase our affairs. Accordingly, those who have quoted this passage for the purpose of overturning free-will have not understood the Prophet\u2019s meaning. It is undoubtedly true that God alone does what is good in us, and that all the good actions which men perform are from his Spirit. But here the Prophet merely shews that we have obtained from the hand of God all the good things which we enjoy; and hence he infers that his kindness will not cease till we shall have obtained perfect happiness. Now, since God is the author of all good things, we ought chiefly to consider those which hold the first and highest place; for if we ought to acknowledge that we have received from God those things by which we support this life, much more those which belong to the salvation of the soul. If, therefore, we ought to acknowledge his kindness in small matters, how much more ought we to acknowledge it in matters of the greatest importance and value? But there is no reason why we should bring forward this passage against the Papists; for they might easily evade it, and we have a great number of other passages exceedingly conclusive.\nIn this passage, therefore, the Prophet appears to exhort the godly to testify their gratitude; for he bids them declare the acts of God\u2019s kindness, so as to acknowledge that they are indebted to him for everything which they possess; and this contains a profitable doctrine, namely, that from past events and benefits received, the godly reason even as to God\u2019s future kindness, and infer that he will also take care of them for the future. Having therefore experienced God\u2019s kindness, let us also learn to hope for the future; and since he hath shewn himself to be so kind and bountiful, let us steadfastly fix our hearts in the hope of future assistance.\nThis example has been followed by all the saints, and in this way they have strengthened their faith. Thus David says, \u201cThou wilt not despise the work of thy hands.\u201d (Ps 138:8.) Paul says, \u201cHe who hath begun in us a good work will perform it.\u201d (Php 1:6.) Jacob also says, \u201cI am less than the compassions and the truth which thou hast shewn to thy servant; but thou saidst, I will surely do thee good.\u201d (Gen. 32:10, 12.) God is not like men, to be capable of being wearied by doing good, or exhausted by giving largely; and therefore the more numerous the benefits with which he has loaded us, so much the more ought our faith to be strengthened and increased.\n13. O Lord our God. This verse contains a complaint of the saints, that they were oppressed by the tyranny of the wicked. This song was composed in order to refresh the hearts of believers, who were to be cruelly banished from that land which was a figure of eternal happiness, that, having been deprived of sacrifices and holy assemblies, and almost of every consolation, crushed by the heavy yoke of the Babylonians, banished from their country, loaded with reproach and sore afflictions, they might direct their groanings to God, in order to seek relief. He speaks, therefore, in the name of believers, who to outward appearance had been rejected by God, and yet did not cease to testify that they were the people of God, and to put their trust in him.\nOther lords besides thee have had dominion over us. Not without cause do they complain that they are placed under a different dominion from that of God, for he had received them under his sole guardianship. Hence it follows that, if they had not been estranged from him, they would not have endured so hard a lot as to be exposed to the tyranny and caprice of enemies. It may be thought that the government of all princes is \u201cbesides God,\u201d or different from that of God, even though they govern in his name. But the Prophet does not speak of those who govern for our benefit, but of those who are opposed to true worship and to holy doctrine. David was indeed a ruler who exercised dominion separate from that of God, but at the same time he was a genuine servant of God for the general advantage of the whole people; and therefore he maintained the true religion, which those rulers wished altogether to overthrow. Most justly did it befall the Jews, that, in consequence of having refused to obey God, who treated them with the greatest kindness, they were subjected to the tyranny of wicked men.\nThere is an implied contrast between God and the pious kings who governed the people in his name and by his authority, and the tyrants who oppressed them by governing with most unjust laws. This will be made more evident by a similar passage in Ezekiel, \u201cI gave them,\u201d says God, \u201cgood laws, by which they might live; but because they did not execute my judgments, and despised my statutes, and profaned my Sabbaths, and cast their eyes upon the idols of their fathers, for this reason I gave them statutes that were not good, and judgments by which they could not live.\u201d (Ezek. 20:11, 24, 25.) Since they might formerly, through the blessing of God, have been prosperous and happy, if they had obeyed his word, the prophet Ezekiel threatens that they will be subjected to tyrants who will compel them to obey their cruel enactments, and that without profit or reward. Isaiah now deplores a similar calamity. \u201cWhen the Lord ruled over us, we could not be satisfied with our lot, and now we are compelled to endure severe tyranny, and suffer the just punishment of our wickedness.\u201d The same complaint may be made by believers who live under the Papacy, or who in any way are compelled, by unjust laws, to observe superstition; for they are subject to a government which is \u201cbesides God,\u201d or different from that of God, and endure bondage worse than barbarous, which not only fetters their bodies, but conducts their souls to torture and slaughter.\nIn thee only. This clause appears to be contrasted with the former to this effect, \u201cAlthough irreligious men wish to withdraw from thy dominion, yet we will continue under it; for we are fully convinced that we are thine.\u201d But we may draw from it more abundant instruction, that, although the feeling of the flesh pronounces that those who are cruelly oppressed by enemies have been forsaken by God, and laid open to be a prey, yet the Jews do not cease to boast in God when they do not perceive that he is near them; for the mere remembrance of his name supports them, and gently cherishes their hope. There is thus a very emphatic contrast between \u201cthe remembrance of the name of God\u201d and the immediate experience of his grace; for steadfastly to embrace God, even though he is absent, is a proof of uncommon excellence.\nOthers render it, In thee and in thy name; but the word and is not in the passage. There is here exhibited to us consolation, which is great and highly necessary in these times, when the base ingratitude of men, by shaking off the yoke of God, has brought down upon itself a most cruel tyranny; and we need not wonder if we already see it abound in many places in which men call on the name of God. Yet the godly ought not to faint on this account, provided that they support themselves by this consolation, that God never entirely forsakes those who find abundant consolation in the remembrance of his name. But at the same time it is necessary to testify this faith, so as to choose to die a thousand times rather than depart from God by profaning his name; for when any one goes astray through the fear of men, it is certain that he never has truly tasted the sweetness of the name of God. So long, therefore, as we freely enjoy the word, let us be diligently employed in it, so that, when necessity shall demand it, we may be armed, and that it may not appear that we have indulged at our ease in idle speculation.\n14. The dead shall not live. 173 The Prophet again speaks of the unhappy end of the wicked, whose prosperity often agitates and vexes us, as we read in the Psalms of David. (Ps. 37:1, Ps. 73:3, 17.) That our eyes may not be dazzled by the present appearances of things, he foretells that their end will be very miserable. Others interpret this passage as relating to believers, who appear to die without any hope of a resurrection; but unquestionably he speaks of the reprobate, and this will be still more evident from an opposite statement which he makes at the nineteenth verse. There is a contrast between the resurrection of good men and wicked men, 174 between whom there would be little difference, were it not evident that the latter are sentenced to eternal death, and that the former will receive a blessed and everlasting life: and not only does eternal death await the wicked, but all the sufferings which they endure in this world are the commencement of everlasting destruction; for they cannot be soothed by any consolation, and they feel that God is their enemy.\nThe slain shall not rise again. 175 The word which we render slain is rendered by others giants; 176 but as in many passages of Scripture \u05e8\u05e4\u05d0\u05d9\u05dd 177 (r\u0115ph\u0101\u012bm) denotes slain, so also in this passage it will be more appropriate, for otherwise there would be no contrast. (Ps. 88:11, Prov. 2:18, Prov. 9:18, Prov. 21:16.)\nTherefore hast thou visited and destroyed them. This is added for the sake of explanation; for it assigns the reason why the reprobate perish without hope, namely, because it is the purpose of God to destroy them. In the wrath of God they have nothing to look for but death and ruin.\n15. Thou hast added to the nation. This verse is explained in various ways. Some think that the Prophet here declares that the godly are not merely oppressed by one kind of affliction, but are plunged, as it were, into the lowest misery, and that they see no end of their distresses. Others explain it simply to mean, \u201cO Lord, thou hast bestowed on thy nation various blessings,\u201d and think that the Prophet mentions the blessings which God bestowed on his people in various ways, as if he had said, \u201cThe people have experienced, not only in one instance, but in innumerable ways, the Lord\u2019s kindness and bounty.\u201d\nBut when I attend to what follows, Thou hast enlarged, that is, \u201cThou hast extended thy kingdom, which formerly was confined within narrow limits,\u201d I choose rather to view the two statements as closely connected; for the latter clause is an interpretation of the former. Besides, it agrees well with what follows, that God is glorified; for we know that in nothing does the glory of God shine more conspicuously than in the increase of the Church. It is as if he had said, \u201cThou hadst formerly a small people, but thou hast multiplied and increased it;\u201d for the Gentiles were admitted and joined to the Jews on condition that they should be united into one people. Thus the Lord added a vast multitude, for the children of Abraham were called out of all nations.\nWe must therefore supply, not \u201cThou hast added blessings,\u201d but \u201cThou hast added a greater number;\u201d and the meaning is, \u201cO Lord, thou wast not satisfied with that small number, and hast gathered for thyself out of all nations an innumerable people.\u201d This relates to the kingdom of Christ, which has been spread through the whole world by the preaching of the gospel; and in this passage the Prophet speaks highly of this wide extension, and expresses it by the phrase, Thou hast enlarged. This mode of expression is not at variance with the ordinary way of speaking, when an enlargement of a kingdom or of territories is expressed. And yet the Prophet does not mean that the land was enlarged, but that, by spreading the worship of God on all sides, mutual intercourse produced larger space and greater freedom of habitation; for contentions had the effect of narrowing it. 178 We have here a promise of the calling of the Gentiles, which must have greatly comforted godly men during that banishment and miserable dispersion of the Church, so that, although they saw it to be amazingly weakened and diminished, still they were convinced that it would be increased in such a manner that not only would they become innumerable, but foreign and distant nations would be added to them.\n16. O Jehovah, in tribulation they have visited thee. This might be explained as relating to hypocrites, who never flee to God but when they have been constrained by distresses and afflictions. But since the Lord instructs believers also by chastisements, as the Prophet formerly shewed, (Isa. 26:8, 9,) I choose rather to refer it simply to them, that not only they may know that God has justly punished them, but that the bitterness of the afflictions may likewise be sweetened by the good result of the chastisement, and that they may be better instructed in the fear of the Lord, and may profit more and more every day. Isaiah therefore speaks in the person of the Church, that whenever godly men read this statement, they might acknowledge that amidst their distresses and afflictions they were nearer to God than when they enjoyed prosperity, by means of which almost always (such is the depravity of our nature) we become excessively proud and insolent. On this account we must be curbed and tamed by chastisements; and this thought will soften the harshness of punishments, and make us less ready to shrink from them if we think that they are profitable to us.\nThey poured out a prayer. The Hebrew word \u05dc\u05d7\u05e9 (l\u0103ch\u0103sh) 179 signifies a muttering. This word therefore must not be taken for a prayer pronounced in words, 180 but for that which indicates that the heart is wrung with sore pains, as those who are tortured by extreme anguish can hardly speak or express the feelings of their hearts. It therefore denotes, that calling upon God which is sincere and free from all hypocrisy; such as men will aim at when in sore affliction they utter groans as expressive of intense pain. In prosperity men speak with open mouths; but when they are cast down by adversity, they hardly venture to mutter, and express their feelings with the heart rather than with the tongue. Hence arise those unutterable groans of which Paul speaks. (Ro 8:26.) It is in reference to the godly, therefore, that Paul makes this declaration, and to them must this doctrine be limited; for wicked men, although some lamentations are extorted from them by pain, become more hardened and more and more obstinate and rebellious.\n17. As a woman with child. Here two things ought chiefly to be remarked. First, he compares believers to women in labor, who, we know, endure exquisite pain; and, accordingly, he says that their anguish breaks out into loud and violent cries. Hence we infer that the Prophet does not only speak of that sorrow which arises from outward distresses and annoyances, but rather describes that dreadful anguish by which the hearts of the godly are sorely and dreadfully tormented, when they perceive that God is angry with them, and when their consciences reprove them. There is no bodily pain so acute that it can be compared to that anguish, and this is plainly expressed by the phrase in thy sight\n18. We have as it were brought forth wind. The second thing to be remarked is, that he goes beyond the limit of the metaphor; for when there is no end to their distresses, the condition of the godly is worse than that of women in labor, who, as soon as they are free from their pains, break out into joy at the sight of what they have brought forth, (Joh 16:21,) and forget all their sorrows. The godly, on the other hand, he tells us, are continually bringing forth; for new troubles and anxieties constantly await them, and when they think that the birth is at hand, they bring forth nothing but anguish. That is what he means by wind, 181 namely, that there is no removal or abatement of pain; and immediately afterwards he thus explains it, Salvations have not been wrought for the land, 182 that is, we have not beheld any deliverance.\nAnd the inhabitants of the world have not fallen. \u05d9\u05e4\u05dc\u05d5 \u05d5\u05d1\u05dc (\u016bb\u0103l y\u012dpp\u0115l\u016b,) that is, have not fallen; for \u05e0\u05e4\u05dc (n\u0101ph\u0103l) signifies \u201cto fall.\u201d Others explain it \u201cto dwell.\u201d If we take it in that sense, the meaning will be, \u201cThe Jews shall not dwell,\u201d that is, they shall not return to their own land; the inhabitants who possess it shall not perish. But if we follow the ordinary interpretation, we must view it as referring to the wicked. \u201cThe inhabitants of the world annoy us and do not fall; everything goes on prosperously with them.\u201d\nSo long as the wicked flourish, the children of God must be unhappy, and become like women in labor; and this condition must be quietly endured by us, if we wish to have a place in the Church of God. It is, indeed, the common lot of all to endure numerous and endless afflictions; and hence comes the old proverb, \u201cIt is happy not to be born, or, when born, immediately to depart out of life.\u201d But we see that the godly are visited with sore anguish and very heavy afflictions beyond others; for in this manner God wishes to try their faith, that, after having laid aside their desires and forsaken the world, they may serve him. Since, therefore, the Lord has a peculiar care of them, he must chastise them, while he permits wicked men to indulge in unbounded licentiousness.\nHere we are also reminded that we must endure not merely one or another calamity, and must not imagine that, when we have endured some afflictions, there are none in reserve for us; for we ought always to be prepared to endure new ones. When God begins to chastise his people, he does not immediately cease. We shall \u201cbring forth wind\u201d when we think that the birth is at hand; other calamities will break out, and we shall be continually attacked by additional sorrows. We must therefore maintain this warfare so long as it shall please God to employ us in it. Accordingly, we shall follow the ordinary interpretation, have not fallen; for, as the Lord cheers his people, when he manifests to them his salvation and punishes the wicked, so he gives them occasion to groan, so long as they behold their enemies placed in a lofty position and exercising high authority. And if the Lord in this manner tried his Church in former times, we need not wonder that we experience the same thing in the present day.\nBy the inhabitants of the world he means heathens and irreligious men; for he contrasts the rest of the world with Judea, which he formerly called, by way of eminence, (\u03ba\u03b1\u03c4 \u1fbf \u1f10\u03be\u03bf\u03c7\u1f74\u03bd,) the land, and mentions its inhabitants apart.\n19. Thy dead men shall live. Isaiah continues the same consolation, and addresses his discourse to God, thus shewing that there is nothing better for us than to bring our thoughts to meet in God, whenever we must struggle with temptations; for there is nothing more dangerous than to wander in our thoughts, and to give way to them, since they can do nothing else than toss us up and down and drive us into error. Nothing therefore is safer for us than to betake ourselves to God, on whom alone our hearts can rest; for otherwise we shall meet with many things that tend to shake our faith. The general meaning is, that as God guards believers, though they are like \u201cdead men,\u201d yet they \u201cshall live\u201d amidst death itself, or shall rise again after their decease.\nBut it may be asked, of what time does Isaiah speak? For many interpret this passage as relating to the last resurrection. The Jews refer it to Messiah\u2019s kingdom, but they are mistaken in thinking that it is immediately fulfilled by the Messiah\u2019s first coming. Christians are also mistaken in limiting it to the last judgment; for the Prophet includes the whole reign of Christ from the beginning to the end, since the hope of living, as we shall immediately see, goes beyond this world. Now, in order to understand more fully the whole of the Prophet\u2019s meaning, we ought first to consider that life is promised, not indiscriminately, but only to \u201cGod\u2019s dead men;\u201d and he speaks of believers who die in the Lord, and whom he protects by his power. We know that \u201cGod is the God of the living, and not of the dead.\u201d (Mt 22:32.) Accordingly, if we are God\u2019s people, we shall undoubtedly live; but in the meantime we must differ in no respect from dead men, for \u201cour life is hidden,\u201d (Col 3:3,) and we do not yet see those things for which we hope. (Rom. 8:23, 24.)\nSo then he speaks simply of the dead, that is, of the condition of believers, who lie in the shadow of death on account of various afflictions which they must continually endure. Hence it is evident, that this must not be limited to the last resurrection; for, on the contrary, we say that the reprobate, even while they live, are dead, because they do not taste God\u2019s fatherly kindness, in which life consists, and therefore perish in their brutal stupidity. But believers, by fleeing to God, obtain life in the midst of afflictions, and even in death itself; but because they have in prospect that day of the resurrection, they are not said literally to live till that day when they shall be free from all pain and corruption, and shall obtain perfect life; and, indeed, Paul justly argues, that it would be a subversion of order, were they to enjoy life till the appearance of Christ, who is the source of their life. (Col. 3:3, 4.)\nThus we have said that Isaiah includes the whole reign of Christ; for, although we begin to receive the fruit of this consolation when we are admitted into the Church, yet we shall not enjoy it fully till that last day of the resurrection is come, when all things shall be most completely restored; and on this account also it is called \u201cthe day of restitution.\u201d (Ac 3:21.) The only remedy for soothing the grief of the godly is, to cast their eyes on the result, by which God distinguishes them from the reprobate. As death naturally destroys all the children of Adam, so all the miseries to which they are liable are forerunners of death, and therefore their life is nothing else than mortality. But because the curse of God, through the kindness of Christ, is abolished, both in the beginning and in the end of death, all who are engrafted into Christ are justly said to live in dying; for to them all that is evil is the instrument of good. (Ro 8:28.) Hence it follows, that out of the depths of death they always come forth conquerors till they are perfectly united to their Head; and therefore, in order that we may be reckoned among \u201cGod\u2019s dead men,\u201d whose life he faithfully guards, we must rise above nature. This is more fully expressed by the word \u05e0\u05d1\u05dc\u05d4, (n\u0115b\u0113l\u0101h,) or dead body\nMy dead body, they shall arise. As if he had said, \u201cThe long-continued putrefaction, by which they appear to be consumed, will not hinder the power of God from causing them to rise again entire.\u201d So far as relates to the phrase, some render it, \u201cWith my dead body.\u201d Others explain it, \u201cWho are my dead body.\u201d Others supply the particle of comparison, \u201cLike as my dead body;\u201d but as the meaning is most fully brought out if, without adding or changing anything, we take up simply what the words mean, I choose to view them as standing in immediate connection. At least, this word is inserted for the express purpose that the Prophet may join himself to the whole Church, and thus may reckon himself in the number of \u201cGod\u2019s dead men\u201d in the hope of the resurrection. 183\nAs to his mentioning himself in particular, he does so for the sake of more fully confirming this doctrine; for thus he testifies his sincerity, and shews that this confession is the result of faith, according to that saying, \u201cI believed, therefore I spake.\u201d (Ps 116:10; 2Co 4:13.) But for this, irreligious men might discourse concerning the mercy of God and eternal life, though they had no sincere belief of them; for even Balaam knew that he spoke what was true, and yet he derived no benefit from his predictions. (Num. 23:19, Num. 24:13.) Very differently does the Prophet speak in this passage; for he professes to belong to the number of those who shall obtain life, and then declares that he willingly endures all the troubles and calamities by which the Lord humbles and slays him, and that he chooses rather to endure them than to flourish along with the wicked. In this manner he testifies, that he does not speak of things unknown, or in which he has no concern, but of those things which he has learned by actual experience; and shews that his confidence is so great that he willingly ranks himself in the number of those \u201cdead bodies\u201d which, he firmly believes, will be restored to life, and therefore chooses to be a dead body, and to be so reckoned, provided that he be accounted a member of the Church, rather than to enjoy life in a state of separation from the Church.\nThis gives greater force to his doctrine, and he contrasts it with the statement which he formerly made (verse 14) about wicked men, they shall not live; for the hope of rising again is taken from them. If it be objected, that resurrection will be common not only to believers but also to the reprobate, the answer is easy; for Isaiah does not speak merely of the resurrection, but of the happiness which believers will enjoy. Wicked men will indeed rise again, but it will be to eternal destruction; and therefore the resurrection will bring ruin to them, while it will bring salvation and glory to believers.\nAwake and sing, ye inhabitants of the dust. He gives the name, inhabitants of the dust, to believers, who are humbled under the cross and afflictions, and who even during their life keep death constantly before their eyes. It is true that they enjoy God\u2019s blessings in this life; 184 but by this metaphor Isaiah declares that their condition is miserable, because they bear the image of death; for \u201cthe outward man\u201d must be subdued and weakened, till it utterly decay, \u201cthat the inward man may be renewed.\u201d (2Co 4:16.) We must therefore be willing to be humbled, and to lie down in the dust, if we wish to share in this consolation.\nAccordingly, he bids the dead men \u201cawake and sing,\u201d which appears to be very inconsistent with their condition; for among them there is nothing but mournful silence. (Ps. 6:5, Ps. 88:11.) He thus draws a clear distinction between God\u2019s elect, whom the corruption of the grave and the \u201chabitation in the dust\u201d will not deprive of that heavenly vigor by which they shall rise again, and the reprobate, who, separated from God the source of life, and from Christ, fade away even while they live, till they are wholly swallowed up by death.\nFor thy dew is the dew of herbs. 185 He now promises \u201cthe dew of herbs,\u201d and thus illustrates this doctrine by an elegant and appropriate comparison. We know that herbs, and especially those of the meadows, are dried up in winter, so that they appear to be wholly dead, and, to outward appearance, no other judgment could be formed respecting them; yet the roots are concealed beneath, which, when they have imbibed the dew at the return of spring, put forth their vigor, so that herbs which formerly were dry and withered, grow green again. In this manner will the nation regain its former vigor after having been plentifully watered with the dew of the grace of God, though formerly it appeared to be altogether withered and decayed.\nSuch comparisons, drawn from well-known objects, have great influence in producing conviction. If \u201cherbs\u201d watered by \u201cdew\u201d revive, why shall not we also revive when watered by the grace of God? Why shall not our bodies, though dead and rotten, revive? Does not God take more care of us than of herbs? And is not the power of the Spirit greater than that of \u201cdew?\u201d Paul employs a similar argument in writing to the Corinthians, when he treats of the resurrection; but as he applies his comparison to a different purpose, I think it better to leave it for the present, lest we should confound the two passages. It is enough if we understand the plain meaning of the Prophet.\nAnd the earth shall cast out the dead. Others render the clause in the second person, \u201cThou wilt lay low the land of giants,\u201d 186 or \u201cThou wilt lay low the giants on the earth.\u201d I do not disapprove of this interpretation, for the words admit of that meaning; but the former appears to agree better with the scope of the passage, though it makes little difference as to the substance of the doctrine. These words must relate to that consolation of which we have formerly spoken.\n20. Come, my people. In this verse he exhorts the children of God to exercise patience, to shut themselves up, and to bear with moderation their troubles and afflictions, and to stand unmoved in opposition to the fierce tempests which seemed likely to overwhelm them. This exhortation was highly necessary; for the lamentable state to which the nation was afterwards reduced was, to outward appearance, very inconsistent with that promise. The Prophet, therefore, when the people are distressed and know not where to go, takes them, as it were, by the hand, and conducts them to some retired spot, where they may hide themselves in safety till the storms and tempests are abated. When he calls them \u201chis own people,\u201d he speaks in the name of God, and not in his own.\nEnter into thy chamber. By chamber he means calmness and composure of mind, by which we encourage and strengthen our hearts with firm belief, and calmly wait for the Lord, as Habakkuk, after having foretold the calamities which were about to fall on the Jews, says that he will go up \u201cto his watch-tower,\u201d that is, to a place of safety, in which he may patiently and silently await the result. (Hab 2:1.) Isaiah gives a similar injunction in this passage, that the godly, when they see that they are attacked by various storms which they are unable to resist, should shut themselves up in a \u201cchamber,\u201d or some place of retirement.\nShut thy doors behind thee. As it would not be enough that we should once be fortified against the fierce attacks of tempests, he bids us also \u201cshut the doors.\u201d This relates to steadfastness; as if he enjoined us to take good heed not to leave any chink open for the devil; for he will easily break through and penetrate into our hearts, if the smallest entrance be allowed him.\nHide thyself for a little moment. When he bids them \u201chide\u201d or \u201cconceal\u201d themselves, he means that it will be a very safe refuge for believers, if they are courageous and patiently wait for the Lord; for though we must boldly and valiantly maintain the contest, yet since the power of God is displayed in our weakness, (2Co 12:9,) there is nothing better for us than to take refuge, with all humility, under God\u2019s wings, that they who tremble may be placed by him in perfect safety.\nAgain, because we are naturally rash, and hurried away by impatience, when we do not see that the Lord\u2019s assistance is immediate, on this account he says that these storms are \u201cmomentary.\u201d 187 True, we must continually struggle with afflictions, and, so long as we live, must not hope to see an end of them; and, consequently, the afflictions are, in our opinion, of very long duration. But if we compare them with that eternity, in which we shall possess immortal joys, it will be but \u201ca very little moment.\u201d In like manner, Paul also shews that the light and momentary afflictions which we endure in this life, ought not to be compared to that weight of eternal glory which we expect to receive. (2Co 4:17; Ro 8:18.)\nTill the indignation pass over. By adding this he intends to remove all doubt from believers, as if he promised that they would quickly be delivered. I interpret \u201cindignation\u201d as meaning simply the affliction which proceeds from the Lord\u2019s anger. Others refer it to enemies; and I do not object to that interpretation, but prefer the former; for we see that the prophets earnestly teach that no evil happens to us that does not come from the hand of God, who does not inflict them on us without good reason, but when he has been provoked by our iniquities and transgressions. (Am 3:6.) We are thus reminded that God\u2019s wrath against the Church will not last always, but that, like storms and tempests, it will come to an end, and on this account believers endure it more patiently. Hence it is said elsewhere, (Mic 7:9,) \u201cI will bear the Lord\u2019s wrath;\u201d for they know that he chastises them for their salvation. He introduces the Lord speaking, as I mentioned a little before, that his exhortation may have greater authority.\n21. For, behold, Jehovah cometh out of his place. It is a very grievous temptation to the godly, when they see that the wicked exercise their rage without being punished, and that God does not restrain them; for they look upon themselves as forsaken by him. Isaiah therefore meets this temptation, and shews that the Lord, though he keep himself out of view for a time, will in due season gird himself for yielding assistance, and for revenging the injuries which his people have received.\nBy the word cometh out, he describes God stretching out his hand to his people in such a manner as if it had formerly been concealed, because the saints did not perceive his aid. For this reason he says, that the Lord \u201ccometh out,\u201d and that he appears in public to yield assistance and exercise judgment, as if he had formerly dwelt like a private person at home. But perhaps there is an allusion to the sanctuary; and this mode of expression occurs frequently in the prophets. (Mic 1:3; Hab 3:13; Zec 14:3.) Though heathen nations despised the ark of the covenant which was laid up in a place little renowned, yet believers knew, by communications of power and grace which they quickly obtained, that it was not in vain or to no purpose that they called on God in that holy place. Yet this principle always holds good, that, though unbelievers ridicule the temple as some mean hut, still God will \u201ccome forth\u201d from it at his own time, that the whole world may know that he is the protector of his people\nThis meaning is more appropriate than if we were to interpret God\u2019s place to mean heaven, from which he \u201ccometh forth;\u201d for Isaiah intended to express something more. When the prophets mention heaven, they exhibit to us the majesty and glory of God; but here he refers to our senses, that is, when we see that God, who formerly appeared to remain concealed and to be at rest, gives us assistance. He employs the demonstrative particle \u05d4\u05e0\u05d4, (hinn\u0113h,) behold, and the participle of the present tense \u05d9\u05e6\u05d0, (y\u014dtz\u0113,) coming forth, in order to express certainty, and that believers may not be displeased at bridling their feelings till his coming.\nTo visit the iniquity. This is to the same purport with what goes before; for it would have been inconsistent with the nature of God, who is the judge of the world, to allow the wicked freely to indulge in sin without being punished. The word visit contains a well-known metaphor; because, so long as God delays or suspends his judgments, we think that he sees nothing, or that he has turned away his eyes. There is emphasis, also, in the phrase \u05e2\u05dc\u05d9\u05d5, (gn\u0101l\u0101iv,) upon him; as it is frequently said that the wicked are taken in \u201cthe snares which they have laid,\u201d (Ps 9:16,) or \u201cin the pit which they have digged.\u201d (Ps 57:6.) The meaning therefore is, that all the injuries inflicted will fall on the heads of those who were the authors of them.\nThe earth also shall disclose her blood. 188 This also is highly emphatic. When innocent blood is shed and trodden under foot by wicked men, the earth drinks it up, and as it were receives it into her bosom; and, in the meantime, the death of the godly appears to be forgotten, and to be blotted out for ever from remembrance, so that it shall never come to be beheld even by God himself. Men indeed think so, but God makes a widely different declaration; for he declares, that those murderers will one day be \u201cdisclosed\u201d and brought into judgment.\nOn this account he calls it \u201cthe blood, or bloods, of the earth,\u201d which the earth has drunk up; and in like manner it is said, that \u201cthe earth opened her mouth\u201d when the blood of Abel was shed. (Ge 4:11.) In that passage the Lord represents in strong terms the aggravation of that guilt, by saying, that the earth was polluted with that blood, and therefore he shews how \u201cprecious in his sight is the death of the saints,\u201d (Ps 116:15,) how great is the care which he takes of them, and that at length he will not permit their death to pass unpunished. The earth itself will take up arms to avenge the murders and cruelties which the godly have endured from tyrants and enemies of the truth; and not a drop of blood has been shed of which they will not have to render an account. We ought therefore to call to remembrance this consolation, and to keep it constantly before our eyes, when the wicked slay, mock, and ridicule us, and inflict upon us every kind of outrage and cruelty. God will at length make known that the cry of innocent blood has not been uttered in vain; for he never can forget his own people. (Lu 18:7.)\nFT412 See Calvin on Isaiah, vol. 1 p. 384\nFT413 \u201cThou wilt keep him in perfect peace (Heb. peace, peace) whose mind (or, thought, or, imagination) is stayed on thee.\u201d \u2014 Eng. Ver.\nFT414 \u201cFor in the Lord Jehovah is (Heb. the Rock of ages) everlasting strength.\u201d \u2014 Eng. Ver.\nFT415 \u201cFor he bringeth down them that dwell on high.\u201d \u2014 Eng. Ver.\nFT416 See Commentary on Isaiah, vol. 1 p. 407\nFT417 It will be observed, that this accords very nearly with our English version. \u2014 Ed\nFT418 Bishop Stock\u2019s rendering is, \u201cThe road of the just is the direct road; rightly the path of the just dost thou make even;\u201d and he makes the following annotations: \u2014 \u201cThe direct road to happiness, the object of all human pursuit. \u2018Rightly,\u2019 or with reason, \u2018the path of the just dost thou make even,\u2019 smooth before him, till he reaches his journey\u2019s end. \u2018The straight road is the short one,\u2019 says the divine as well as the geometrician.\u201d \u2014 Ed\nFT419 \u201cA se fier en Dieu;\u201d \u2014 \u201cTo trust in God.\u201d\nFT420 \u201cEncor que les choses soyent du tout hors d\u2019espoir;\u201d \u2014 \u201cEven when matters are altogether beyond hope.\u201d\nFT421 \u201cTous les desirs et travaux des hommes.\u201d\nFT422 \u201cEarly.\u201d \u2014 (Eng. Ver.) In the marginal reading of the Author\u2019s version, he renders it \u201cearnestly.\u201d \u2014 Ed\nFT423 \u201cQue les hommes sont enseignez \u00e0 eraindre Dieu par les verges dont il les frappe;\u201d \u2014 \u201cThat men are taught to fear God by the scourges with which he strikes them.\u201d\nFT424 \u201cLet favour be shewed to the wicked.\u201d \u2014 Eng. Ver.\nFT425 \u201cEt se retiennent en bride de crainte qu\u2019ils ont d\u2019estre fouettez;\u201d \u2014 \u201cAnd are kept in check through fear of being chastised.\u201d\nFT426 Accordingly, our English version, instead of \u201cupright actions,\u201d uses the term \u201cuprightness,\u201d which corresponds to the Author\u2019s French version, \u201cla terre de droiture,\u201d \u201cthe land of uprightness.\u201d \u2014 Ed\nFT427 \u201cLa terre de droiture;\u201d \u2014 \u201cThe land of uprightness.\u201d\nFT428 The Author refers to his exposition of Isaiah 5:12. See Commentary on Isaiah, vol. 1 p. 176\nFT429 \u039c\u03b5\u03c4\u03c9\u03bd\u03c5\u03bc\u03af\u03b1, or metonymy, denotes that figure of rhetoric by which one word is exchanged for another on account of a connection of idea, such as, \u201cMoses and the prophets,\u201d for their works, or, as in this passage, the \u201chand\u201d for the works performed by it. \u2014 Ed\nFT430 \u201c(They are) dead, they shall not live.\u201d \u2014 Eng. Ver.\nFT431 \u201cDes fideles et des infideles;\u201d \u2014 \u201cOf believers and unbelievers.\u201d\nFT432 \u201c(They are) deceased, they shall not rise.\u201d \u2014 Eng. Ver.\nFT433 Professor Alexander renders \u05e8\u05e4\u05d0\u05d9\u05dd (r\u0115ph\u0101\u012bm) ghosts and remarks, \u201cIt is here a poetical equivalent to \u05de\u05ea\u05d9\u05dd (m\u0113th\u012bm,) and may be variously rendered shades, shadows, spirits, or the like. The common version (deceased) leaves too entirely out of view the figurative character of the expression. Giants, on the contrary, is too strong, and could only be employed in this connection in the sense of gigantic shades, or shadows.\u201d\nFT434 As if the reading had been not r\u0115ph\u0101\u012bm, but r\u014dph\u0115\u012bm, the Seventy render it \u1f30\u03b1\u03c4\u03c1\u03bf\u1f76 \u03bf\u1f50 \u03bc\u1f74 \u1f00\u03bd\u03b1\u03c3\u03c4\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9, \u201cphysicians shall not rise again.\u201d \u2014 Ed\nFT435 \u201cFaisoyent que la demeurance estiot plus estroite et moins libre;\u201d \u2014 \u201cMade habitation to be narrower and less free.\u201d\nFT436 \u201cQue nous avons traduit Pri\u00e8re;\u201d \u2014 \u201cWhich we have translated Prayer.\u201d\nFT437 \u201cPour une pri\u00e8re articulee;\u201d \u2014 \u201cFor an articulated prayer.\u201d\nFT438 \u201cAn obvious phrase for inanity. See below, Isaiah 33:11 They who think of a female disorder, termed empneumatosis, should remember that it is an uncommon disorder, and that metaphors are not drawn from objects or events of rare occurrence.\u201d \u2014 Stock\nFT439 \u201cWe have not wrought any deliverance in the earth.\u201d \u2014 Eng. Ver.\nFT440 \u201cEsperant avoir part de leur resurrection;\u201d \u2014 \u201cHoping to share in their resurrection.\u201d\nFT442 Bishop Lowth\u2019s rendering is, \u201cFor thy dew is as the dew of the dawn.\u201d Bishop Stock follows him very closely: \u201cFor as the dew of day-light is thy dew,\u201d and remarks: \u2014 \u201cA dew of rays, that is, as I conceive, a dew able to abide the solar rays, or a steady dew, in oppostion \u2018to the early dew that passeth away\u2019 of Hos. 6:4, Hos. 13:3; which the Prophet there parallels with \u2018the morning cloud.\u2019 The comparison of Isaiah intimates that the refreshing of Israel should not be transient, but lasting.\u201d Professor Alexander, with his usual learning and judgment, produces a formidable array of conflicting authorities, but vindicates the usual rendering. \u201cThere are,\u201d he says, \u201ctwo interpretations of \u05d0\u05e8\u05d5\u05ea, (\u014dr\u014dth,) both ancient, and supported by high modern authorities. The first gives the word the usual sense of \u05d0\u05d9\u05e8, (\u014dr,) light; the other, that of plants, which it has in 2Ki 4:39. To the former it may be objected, that it leaves the plural form unexplained, that it arbitrarily makes light mean life, and that it departs from the acknowledged meaning of \u05d0\u05e8\u05d5\u05ea (\u014dr\u014dth) in the only other place where it occurs. The second interpretation, on the other hand, assumes but one sense of the word, allows the plural form its proper force, and supposes an obvious and natural allusion to the influence of dew upon the growth of plants. In either case, the reference to the dew is intended to illustrate the vivifying power of God.\u201d \u2014 Ed\nFT443 As to the interpretation of \u05e8\u05e4\u05d0\u05d9\u05dd (r\u0115ph\u0101\u012bm) by giants, See page 231, note 3\nFT444 \u201cQue ces tourbillons et orages passent, et sont de petite duree;\u201d \u2014 \u201cThat these whirlwinds and storms pass away, and are of short duration.\u201d\nFT445 \u201cHer blood (Heb. bloods).\u201d \u2014 Eng. Ver.","title":"Calvin's Commentaries, Vol. 14: Isaiah, Part II: Chapter 26","type":"page"}