The beast of the field shall glorify me, the dragons and the ostriches: because I have given waters in the wilderness, rivers in the desert, to give drink to my people, to my chosen.

“For of this number I find figurative hints up and down the Creator's dispensation in the twelve streams of Elim. … Now the same number of apostles was thus portended, as if they were to be fountains and rivers that should water the Gentile world, which was formerly dry and destitute of knowledge, as he says by Isaiah, "I will put streams in the unwatered ground."”

“But as often as water is named alone in the holy Scriptures, baptism is referred to, as we see intimated in Isaiah: "Remember not," says he, "the former things, and consider not the things of old. Behold, I will do a new thing.…" There God foretold by the prophet that among the nations, in places that previously had been dry, rivers should afterwards flow plenteously and should provide water for the elected people of God, that is, for those who were made children of God by the generation of baptism. Moreover, it is again predicted and foretold before, that the Jews, if they should thirst and seek after Christ, should drink with us, that is, should attain the grace of baptism. "If they shall thirst," he says, "he shall lead them through the deserts, shall bring forth water for them out of the rock. The rock shall be cloven, and the water shall flow, and my people shall drink," which is fulfilled in the Gospel, when Christ, who is the Rock, is cloven by a stroke of the spear in his passion; who also, admonishing what was before announced by the prophet, cries and says, "If anyone thirst, let him come and drink. He who believes in me, as the Scripture says, out of his belly shall flow rivers of living water." And that it might be more evident that the Lord is speaking there not of the cup but of baptism, the Scripture adds, saying, "But this spoke he of the Spirit, which they that believe in him should receive." For by baptism the Holy Spirit is received, and thus by those who are baptized and have attained to the Holy Spirit is attained the drinking of the Lord's cup.”

“But He, although He took on Him our flesh, although He was made man that He might redeem man, and recal him from death, still, as being God, came upon earth in an extraordinary way, that as He had said, 'Behold I make all things new,' so also He might be born of an immaculate virgin, and be believed to be, as it is written, 'God with us.' But from their perverse ways they are induced to say 'She was a virgin when she conceived, but not a virgin when she brought forth.' Could she then conceive as a virgin, and yet not be able to bring forth as a virgin, when conception always precedes, and birth follows?”

“And now thus says the Lord, etc. Here he shows them the divine love through the remedies which he granted them amid their distresses. And it is divided into three parts. In the first he promises future remedies, to show his love; in the second he recalls past benefits, to confirm the promise: "thus says the Lord, who gave," etc.; in the third he excludes merits, to take away presumption: "you did not call upon me," etc. Concerning the first he does three things. First he shows toward them the privilege of divine love; second, from the promised remedies, he excludes any partnership in divine power: "all the nations are gathered together," etc.; in the third he sets forth the sign of his love: "thus says the Lord your redeemer," etc. Concerning the first, he promises them three remedies. First, sustenance in punishments, excluding fear by the divine presence: "creating you" — as to the principles of substance, Deut. 32: "he is your father," etc.; "forming" — as to the form which he gave, Gen. 1: "the Lord formed," etc.; "redeeming" — from evils, Hosea 13: "from the hand of death," etc.; and "I have called" — unto grace, Hosea 1: "I will call 'not my people,'" etc. He sets forth the promise: "when you shall pass through the waters" — the Egyptians; "the rivers" — the Chaldeans; "the fire" — the Greeks; "the flame" — the Romans. For they were not consumed entirely. Ps. 65: "we passed through fire," etc. And he assigns the reason for this: "for I am the Lord," etc., above, 12: "for he himself, God, is savior," etc. Second, he promises a commutation of punishments, namely that he will punish others in his place. And he sets forth the commutation. "I have given a propitiation" — that is, that I might be propitiated toward you, as it were by the punishments of those who provoked you to sin by the hope of their help. "Saba" — a city of Ethiopia. Prov. 11: "the just man out of distress," etc. And he assigns the reason, namely God's own love: "since you have become honorable" — that is, I have made and accounted you honorable. "For you" — for your liberation. Jer. 31: "if a son honorable to me," etc. Third, he promises them liberation of every kind from tribulations; and concerning this, three things. First he promises the benefit of liberation: "do not fear, from the east" — because they had been scattered in every direction. Above, 11: "he will gather the fugitives," etc.; Jer. 31: "behold I will bring them," etc. Second, he sets forth the merit of liberation: "and everyone who calls upon me I will bring" — "unto my glory," that he may glorify me, and I may appear glorious in him. Joel 2: "everyone whosoever shall call upon," etc. Third, he promulgates the precept of liberation. "Bring forth," O Cyrus, "outside" — outside the land of captivity — "the people," namely of the Jews. Jer. 5: "hear, foolish people," etc. "All the nations." Here he excludes any partnership in godhead. And first he shows the falsity of the other gods by way of a judgment, setting forth the nations' agreement with idols: "are gathered together" — into one error. Ps. 13: "all have gone astray," etc. — seeking a sign of godhead. "Who among you" — that is, which of your gods? Or he speaks to the idols, and seeks testimony. "Let them give witnesses," and "let them be justified" — that is, let them be justly called gods; and let the witnesses hear future things from them, and speak testimony on your behalf. Above, 41: "there is none announcing nor foretelling," etc. Second, he shows the truth of his own godhead: and first as to knowledge; second as to power, "you are witnesses," etc. Concerning the first, two things. First he gives testimony, assigning men as witnesses: "truly you are witnesses," etc.; "my servant" — the people of Jacob, or Christ. Acts 1: "you shall be witnesses to me," etc.; setting forth the manner of knowing: "that you may know" — as to those things which can be known of God through natural reason; and "that you may believe" — as to those things which are above reason; and thus "you may understand": for unless you shall have believed, you shall not understand, above, 8, according to another text. He also sets forth the saying of the witnesses, that he alone is God: "for I alone" — "I am" — "God." "The one who forms," or "the one formed" — namely, an idol — Deut. 32: "see that I am he alone," etc.; and that he alone is Lord: "I am" — singularly; "I am" — excellently, etc.; Acts 4: "there is no salvation in any other," etc. Second he gives a sign of godhead. "I have announced," etc.; "there was not" one from whom you could know. Ps. 80: "Israel, if you will hear me," etc. "You are witnesses," etc. Here he shows the truth of his godhead as to power: and first he gives testimony, "you are witnesses," etc., John 8: "I am the beginning," etc. Second he gives a sign of power in punishing: "and there is none who" out of the "hand" — as Deut. 32, Job 10; and in working, "I will work," etc., above, 14: "the Lord of hosts has decreed," etc. "Thus says the Lord," etc. Here he sets forth the sign of love: because for their sake he destroyed the Babylonians glorying in their ships, on account of the multitude of waters. "I have sent forth" — namely, wrath — Jer. 51: "the Lord has planned and has done," etc. "Thus says the Lord who gave," etc. Here he recalls past benefits, to confirm hope concerning future ones. And concerning this he does two things. First he recalls the past benefits when they went out from Egypt, in their governance. "In the sea" — the Red Sea, Exod. 14; "in the waters of the torrent" — in the Arnon, Numbers 21; in the Jordan, Joshua 3. And as to the destruction of enemies: "who brought forth the chariot" — the chariots of Pharaoh, etc., Exod. 15: "his chosen princes," etc.; "as flax" — cut off in a moment. Second he promises things much greater in the future; and concerning this he does three things. First he shows the greatness of future benefits by comparison with the former: "do not remember" — as if to say: they are not worthy to be held in memory in comparison with the future ones, Phil. 3: "forgetting indeed those things which are behind," etc.; by their newness: "behold I make new things" — unheard of, Apoc. 21: "behold I make all things new." And by their determination: "I will set in the desert" — that is, in the land of the Jews, which was formerly desert — "a way" — of those going to the festivities; "rivers" — of consolation, Ps. 106: "he turned the desert into pools," etc. And if these things are expounded literally of the liberation from the captivity of Babylon, they are said to be greater than the liberation from Egypt — not on account of greater miracles, but because the kings from whose power he liberated them were more powerful than Pharaoh; or because they came from a more distant place. But if they are referred to the liberation wrought through Christ, it is clear that nothing so admirable had preceded it in past ages. Second he shows the usefulness of the benefits among the nations: "and the beast of the field will glorify" — that is, the Gentile living beastially, converted to Christ; or those seeing how I free the Jews. Ps. 148: "beasts and all cattle," etc.; and among the Jews: "that I might give drink" — of doctrine and consolation, Deut. 7: "the Lord has chosen you," etc. Third he assigns the reason: "this people for myself" — unto my praise. Prov. 16: "all things for himself," etc. "You did not call upon me." Here he excludes the merits of the Jews for obtaining such great benefits; and concerning this, three things. First he excludes merit; second he gives room for a response, "bring me back to mind," etc.; third he removes a certain manner of responding, "your father," etc. Concerning the first, three things. First he excludes merit: "you did not call upon me" — and all these things are said because they did not offer these things to God with their whole heart, but partly to God, partly to idols; or because they conferred nothing on God; or because they did them in hope of temporal recompense; or because after the coming of Christ they were not accepted. Mal. 3: "who is there among you that would shut the doors," etc.; Ps. 49: "shall I eat," etc. Second he shows their guilt: "nevertheless, to serve" — as if to say: you have shown me servile, while, though you offended me, I did not punish. Above, 1: "they have become troublesome to me," etc. He speaks in a human manner. Third he shows the benefit given freely: "I am," etc., Ps. 24: "for your name's sake you will be propitious," etc., Ez. 36: "not for your sakes will I do this," etc. "Bring me to remembrance," etc. Here he gives room for a response. "Bring back" — as if to say: think again on what I have done for you; tell if you have anything, to excuse yourself, or to accuse me, that you may be justified, that is, that you may be judged just. Job 33: "if you have anything to say," etc. "Your father." Here he removes a certain way of responding. For they could allege the innocence of their fathers; but against this he speaks. "Father" — Adam, Gen. 3; Abraham, seeking a sign concerning God's promise, as though doubting, Gen. 15; "interpreters" — Moses and Aaron at the waters of contradiction, Num. 21; "I have profaned" — that is, I have allowed to be profaned — unto utter destruction: for all died in the desert, except Caleb and Joshua. Ps. 105: "we have sinned with our fathers," etc. (Collationes, chap. 43). The Lord frees the saints from fire: of carnal temptation, Job 31: "it is a fire even unto consumption," etc.; of temporal tribulation, Ps.: "you have tried me by fire"; of eternal damnation, Matt. 25: "depart, you cursed"; of divine indignation, Deut. 32: "a fire is kindled," etc. In which are burned: the lascivious, 1 Cor. 7: "it is better to marry," etc.; the impatient, above, 13: "their faces shall be burnt," etc.; the impenitent, Ps.: "the flame has burned up sinners"; the proud, the same: "the foundations of the mountains," etc. He also frees from waters: of pleasure, Prov. 9: "stolen waters," etc., in which they are suffocated through luxury; of cupidity, Exod. 15: "they sank as lead," etc., in which through avarice; of adversity, Ps.: "the waters have come in even unto the soul," etc., in which through impatience; of worldly power, Apoc. 17: "the waters upon which she sits," etc., in which through pride. Bring God back into memory as to: the wonders which he has done, that they be venerated, Ps.: "remember his wonders," etc.; the benefits which he gave, that thanks be rendered, Ecclus., last chapter: "I have remembered mercy," etc.; the torments which he endured, that compassion be shown, Lam. 3: "remember my poverty," etc.; the precepts which he gave, that they be observed, Ps.: "that they may be mindful," etc.”

“This people have I formed for myself,.... The Gentiles, compared to a desert and wilderness, wild and uncultivated, distinguished from Jacob and Israel in the next verse, and the same with the chosen people before mentioned; who being chosen of God, and redeemed by Christ, are formed anew by the Spirit of Christ, made new creatures, regenerated, and transformed by the renewing of their minds, and conformed to the image of Christ, and having him formed in their souls, and principles of grace and holiness wrought in them; in consequence of which they reformed in their lives and conversation, and were also formed into a Gospel church state, and all this done by the Lord for himself, his service, and his glory. The Targum is, "this people have I prepared for my worship:'' they shall show forth my praise; with their lips, by ascribing their formation to the power and grace of God, and even their whole salvation to it, and express their thankfulness for the same; and likewise by their actions, by a subjection to the ordinances of the Gospel, and by their lives and conversations being agreeably to it. Joseph Kimchi, as Abendana observes, interprets this people of the beasts of the field, spoken of in the preceding verse, that should honour the Lord, and here said to be formed for himself, and should show forth his praise; and which is taken notice of to aggravate the sins of the people of the Jews, who called not on the Lord, &c. as in the following verses; so the ants and conies are called a people not strong, and the locusts a people great and strong, Pro 30:25.”

“beast--image of idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or else, literally, such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord (Psa 148:10) [JEROME]. dragons--"serpents," or else jackals (see on Isa 13:22). owls--rather, "ostriches."”