Isaiah 41 · The Lantern

Keep silence before mee, O ylands, and let the people renue their strength: let the come neere, and let them speake: let vs come together into iudgement.

Who raised vp iustice from the East, and called him to his foote? and gaue the nations before him, and subdued the Kings? he gaue them as dust to his sword, and as scattered stubble vnto his bowe.

For it was a work of righteousness not only for the Jews but also for the other nations to be called to the knowledge of God. So who is raising up this righteousness from the dawn of the light? Who is calling all to follow him? Who is the one offering this to all the peoples so as to shock the kings of the nations and to confound the foremost among them?

Of this righteousness, the blessed Paul has said in his turn: "It is from God that we have been given wisdom, righteousness, sanctification and redemption." When this righteousness arose and pervaded the world, kings were dismayed, tyrants were conquered, all kinds of torments were suppressed; the persecuted overcame their persecutors, and, as if rejoicing in great peace, they…

Second, he tells of the benefits given to them: who has raised up the just one, where he tells of the multitude of benefits as to divine election; the just one, Abraham, from the east, namely, Chaldea (Gen 12); my foot has followed his steps (Job 23:11); as the girdle sticks close to the loins of a man, so have I brought close to me all the house of Israel (Jer 13:11); I saw th…

He pursued them, and passed safely by the way that he had not gone with his feete.

Who hath wrought and done it? he that calleth the generations from the beginning. I the Lord am the first, and with the last I am ye same.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

The great Isaiah thus speaks of the Divine nature with reference to these doctrines, in his exalted utterance,—who speaks in the person of the Deity, "I am the first, and hereafter am I, and no God was before Me, and no God shall be after Me." … Since, then, neither is that God which was before God, nor is that God which is after God, (for that which is after God is the creatio…

He seeks the author: who has wrought and done these things, and who was calling the generations from the beginning, in eternal foreknowledge, below: the Lord has called me from the womb (Isa 49:1); and he sets out the response: I the Lord: I am Alpha and Omega, the beginning and the end (Rev 1:8). This is explained otherwise literally of Cyrus, and mystically of Christ.

The yles sawe it, and did feare, and the ends of the earth were abashed, drew neere, and came.

Euery man helped his neighbour, and saide to his brother, Be strong.

You, Jacob, now ponder such things, the Savior of everything did not privilege you over the salvation of other human beings but chose the things that suited you, while to the rest of the nations he announced an exchange, summoning them all to knowledge of him.… He calls "islands" the churches from all the nations, since those partially submerged under the evil of life are like…

Those who formerly have been in error, as soon as they have benefited from the light of the knowledge of God, cannot bear to hide his glory but call all people to participate in it. "And one will say," that is to say, one who is removed from the darkness of ignorance.

Second, he sets out mutual strengthening: every one shall help his neighbor: they stick one to another (Job 41:8).

So the workeman comforted the founder, and he that smote with ye hammer, him that smote by course, saying, It is ready for the sodering, and he fastened it with nayles that it shoulde not be mooued.

Look, [Isaiah] says, what the newcomers to the truth say to those who are still held prisoner to the error of idols, to show them their impotence: idols can neither walk nor hold themselves up without being fastened with nails.

By mocking those who make the idols, [Isaiah] says, "The craftsman encourages the goldsmith, who strikes with the hammer." That is, even though they know that their hands have made them and that "they fasten them with nails," they are not ashamed to adore them.

Third, he sets out the making of idols: the coppersmith striking the iron with the hammer encouraged him that forged, that formed the figure of the idol, saying: it is ready for soldering, to solidify the idol: setting it in a wall, and fastening it with iron (Wis 13:15–16).

But thou, Israel, art my seruant, and thou Iaakob, whom I haue chosen, the seede of Abraham my friend.

Abraham, styled "the friend," [Isaiah 41:8] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God.

(Verses 8-9) And you, O Israel, my servant, Jacob whom I have chosen, the offspring of Abraham, my friend. I have taken hold of you from the ends of the earth, and summoned you from its farthest corners.

806. But you Israel. In this part, he strengthens the Jews by the same benefits. And first is set out the repetition of past benefits in the election of their fathers Jacob and Abraham, in whom they were distinguished from others universally: Jacob whom I have chosen: O you seed of Abraham his servant; you sons of Jacob his chosen (Ps 104[105]:6); that the purpose of God accord…

For I haue taken thee from the endes of the earth, and called thee before the chiefe thereof, and saide vnto thee, Thou art my seruant: I haue chosen thee, and not cast thee away.

Feare thou not, for I am with thee: be not afraide, for I am thy God: I will strengthen thee, and helpe thee, and will susteine thee with the right hand of my iustice.

He adds that he is to strengthen and sustain those undergoing afflictions at the hands of those [who oppose God] with the vision of the goal that awaits them.

(Verse 10) So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand. LXX: fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.

Second, the promise of future benefits is set out; and first, as to freedom from evils, he excludes fear, because of the presence of God: fear not, for I am with you: be not afraid at their presence: for I am with you (Jer 1:8); because of the justice of their fathers: I upheld you, as the promised seed, of my just one, Abraham; or: I upheld you, to defend you, my just one, Cyr…

Beholde, all they that prouoke thee, shalbe ashamed, and confounded: they shalbe as nothing, and they that striue with thee, shall perish.

(Verses 11-12) All who rage against you will surely be ashamed and disgraced; those who oppose you will be as nothing and perish. You will seek them, and you will not find them: your rebel men will be as if they were not: and like the destruction of warring men against you. LXX: Behold, they shall be confounded and ashamed, all your adversaries.

This is what already happened figuratively in the epoch of the Babylonians, since the God of the universe destroyed their empire, liberated the Jews from bitter servitude and brought them back to the land of their ancestors.

And he sets out also the removal of enemies as to their confusion: behold all that fight against you shall be confounded: let them be confounded that persecute me (Jer 17:18); as to their destruction: they shall be as nothing, above: to destroy the nations unto nothing (Isa 30:28).

Thou shalt seeke them and shalt not finde them: to wit, the men of thy strife, for they shall be as nothing, and the men that warre against thee, as a thing of nought.

For I the Lord thy God will hold thy right hand, saying vnto thee, Feare not, I wil helpe thee.

(Verses 13-14) For I, the Lord your God, took hold of your hand, saying to you: Do not fear, I have helped you. Do not fear, words of Jacob, you who are dead from Israel. I have helped you, says the Lord, and your Redeemer, the Holy One of Israel.

When we hear the prophet say, "You, Israel, my child, Jacob whom I have chosen, the seed of Abraham, whom I have loved," we do not think, do we, that the Jews are only flesh and not complete human beings composed of bodies and rational souls?… And [don't we think] that the seed of Abraham is not without a soul and not without a mind but that it possesses everything that belongs…

He also shows the reason for their destruction: for I am the Lord your God: put forth your hand from on high (Ps 143:7[144:6]).

Feare not, thou worme, Iaakob, and ye men of Israel: I wil helpe thee, sayth the Lord and thy redeemer the holy one of Israel.

The Spirit described his generation as a worm that was without meaning. The type that the Holy Spirit shaped attains its meaning.

This shows clearly that the prophetic text applies to those who have believed in the Lord. It is a small part of Israel that believed, while the major part refused to. That is why Paul said that even at the present time there remains a remnant according to God's gracious election.… As for the name "worm," it fits very well.

807. Second, as to abundance of goods; and first, against slavery, he sets out the very yoke of slavery: fear not, you worm, as if to say: you who were thought vile and trampled on as a worm, and were reckoned for dead: I am a worm, and no man (Ps 21:7[22:6]); he also sets out divine help, below: I have helped you (50).

Behold, I wil make thee a roller, and a newe threshing instrument hauing teeth: thou shalt thresh the mountaines, and bring them to pouder, and shalt make the hilles as chaffe.

Thou shalt fanne them, and the winde shall carie them away, and the whirlewinde shall scatter them: and thou shalt reioyce in the Lord, and shalt glory in the holy one of Israel.

When the poore and the needy seeke water, and there is none (their tongue faileth for thirst: I the Lord will heare them: I the God of Israel will not forsake them)

I will open riuers in the toppes of the hils, and fountaines in the middes of the valleis: I will make the wildernesse as a poole of water, and the waste land as springs of water.

God is not offering his services as a water manager or a farmer when he says, "I will open rivers in a dry land; I will plant in the wilderness the cedar and the box tree."

He refers in this way to those who have been entrusted with the grace of instruction. For he has said in the holy Gospels: "He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water." "I will make the desert pools of water and a parched land springs." He gives the name "desert" to the Gentiles; this promise had been made to them similar…

816. There is the water, of tears poured out: who will give water to my head, and a fountain of tears to my eyes? (Jer 9:1); of baptismal purity: unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5); of spiritual grace: he that believes in me: out of his belly shall flow rivers of living water (John 7:38); of divine wisdom:…

I will set in the wildernesse the cedar, the shittah tree, and the mirre tree, and the pine tree, and I will set in the wildernesse the firre tree, the elme and the boxe tree together.

Therefore let them see and knowe, and let them consider and vnderstande together that the hand of the Lord hath done this, and the holy one of Israel hath created it.

Stand to your cause, saith the Lord: bring forth your strong reasons, saith ye King of Iaakob.

(Verse 21) Make your case, says the Lord: bring forth if you have anything to say, says the king Jacob. LXX: Your judgment is near, says the Lord God: they have come and drawn near your counsels, says the king of Jacob.

To the expression "your judgment draws near," Symmachus has given the following interpretation: "Present your case, the Lord has said; bring up your solid supports, the king of Jacob has said." Become judges, he says, between myself and the idols; produce your solid props or, according to Theodotion, "your firm supports," that is to say, the idols.

810. Bring your cause near. Here he sets out the disputation against the idols themselves; and first, he sets out the disputation; second, the determination of the sentence: and I saw, and there was no one (Isa 41:28).

Let them bring foorth, and let them tell vs what shall come: let them shew the former things what they be, that wee may consider them, and knowe the latter ende of them: either declare vs things for to come.

Another indication is that idols are not gods, because they can neither do good nor do evil. Not that idols, or demons sitting on idols, have often not done evil; but rather, unless power has been granted to them by the Lord, they cannot do this. Finally, they implore in the Gospel to have power over a herd of pigs (Matthew VIII).

If you do not want to demonstrate your personal strength from your knowledge or prescience, then do so through a demonstration of your power. Demonstrate your power, whether it be kind or punishing. "It is I who will put to death and I who will bring to life, I who will strike down and I who will heal.

Second, he sets out a twofold argument: one is taken from divine knowledge, which knew all things fully, past and future, and which the idols do not have: tell us the former things what they were: for all things were known to the Lord God, before they were created (Sir 23:29[20]).

Shewe the things that are to come hereafter, that we may know that you are gods: yea, doe good or doe euill, that we may declare it, and beholde it together.

Beholde, ye are of no value, and your making is of naught: man hath chosen an abomination by them.

I haue raised vp from the North, and he shall come: from the East sunne shall he cal vpon my Name, and shall come vpon princes as vpon clay, and as the potter treadeth myre vnder the foote.

Yet he speaks against the idols, and those who did not want to abandon them after the coming of Christ. He says that he himself, having arisen from the North, has raised up the people of the nations.… And this will be the answer of all, that they all follow vanity and winds, and adore the works of their own hands.

He threatens the idols with destruction. He calls "the one who comes from the east" the righteousness that has awakened, concerning which he had earlier said, "Who has roused righteousness from the east?" And he calls the one from the north the church drawn from the nations, toward which came the one from Theman or from the "rainy country," according to the other translators.

811. I have raised up. Here he takes up a certain particular fact to argue against idols. And first, he foretells something to come: from the north, Chaldea; from the rising of the sun, Persia, which subjugated to itself various lands and princes, potter (plastes)—plasma, a thing produced; mystically: he who comes from the north signifies the gentile; he who comes from the risi…

Who hath declared from the beginning, that we may knowe? or before time, that we may say, He is righteous? Surely there is none that sheweth: surely there is none that declareth: surely there is none that heareth your wordes.

(Verse 26) Who announced it from the beginning, so that we may say: You are just. There is neither announcer, nor predictor, nor listener to your words. LXX: For who can declare to you the things that are from the beginning, that we may know them that shall be in the future? And we shall say that they are true: there is none that announces, nor that hears your words.

And what has been accomplished confirms the text: the oracles spread through all parts of the earth and of the sea have ceased to speak, and those who used to attend to them openmouthed have now turned away from them to learn the truth.

Second, from this, he sets out an argument under the form of a question: that he who can foretell this is justly called God; and he who cannot, is not: who has declared, below: assemble yourselves together, all you, and hear (Isa 48:14).

I am the first, that saieth to Zion, Beholde, beholde them: and I will giue to Ierusalem one that shall bring good tidings.

I want you to know, God is saying, I have intended from the beginning of everything to give authority to my church over all things, and the authority of my kingdom I shall give to my Zion. And I shall stir up my Jerusalem, preparing it as the road on which are all those who labor in it towards the thrice-blessed goal—to the God over all and his heavenly kingdom.

"I will give a leader to Zion, and I will console Jerusalem as I go." … Again the multitude of those going astray is promised the revealing of the Savior, through whom each one under heaven has been saved and is summoned to the recognition of the truth.

Fourth, he shows the sign of divinity in the true God: the first, that is, the only one, our God; behold I am here to help, evangelists, announcing things to come: verily, your God is the God of gods (Dan 2:47); or: the first, prophet of the Lord, in the person of God; or the first, the firstborn Son of God: he gave some apostles, and some prophets, and other some evangelists (…

But when I behelde, there was none, and when I inquired of them, there was no counsellor, and when I demaunded of them, they answered not a woorde.

Beholde, they are all vanitie: their worke is of nothing, their images are wind and confusion.

Isaiah41