Commentary on Isaiah, Commentary on Isaiah · Chapter 4
THE IV. CHAPTER.
Verſ. 1. And in that day ſhall ſeuen women take hold of one man, ſaying, Wee will eate our owne bread, and we will weare our owne garments: onelyonly let vsus be called by thy name, and take away our reproch.
HEE ſtill followes the ſame matter; and no doubt but this Sermon was made together with the former. And therfore we muſt not ſeparate this verſe in any wiſe from it. By this circumſtance hee more fully expreſſeth what that ruine and deſtruction which he had before threatned againſt the Iewes, ſhould bee. For vnleſſe threatnings be redoubled againſt hypocrits, either they will play the deafe men, or elſe they will extenuate them in ſuch ſort, as the ſeueritie of God ſhall not touch them to the quicke. He here ſhewes then by the effect what horror of imminent deſtruction ſhall come vponupon them, to the ende they ſhould not promiſe an eſcaping from it at their pleaſure: as if he ſhould ſay, Thinke not that a little skirmiſh ſhall leſſen your number in ſome part: but it is rather an extreame ruine which threatens you; ſo as there ſhall ſcarſely one husband bee found for ſeuen women. And hereunto appertaines the word, ſhall take. It is a thing contrarie to the modeſtie of a woman, to goe and offer her ſelfe of her owne accord to a man. Now the Prophet ſaith, that they ſhall not onelyonly doe ſo: but that there ſhall be ſeuen women, which ſhall lay hands vponupon a man to take hold of him; ſo ſmall ſhall the number of men be.
That which immediatly followes doth yet amplifie this extreame waſt; when they ſay, We will eate our owne bread, &c. For ſeeing it is the proper office of the husband to prouide for his wife and familie, the women doe ſeeke husbands with vnequall and baſe conditions, when they diſcharge them of all care of getting their maintenance. There muſt needs bee a very ſmall number of men left then, when many women hauing caſt off all ſhamefaſtnes are not onelyonly conſtrained to content themſelues with one husband, but doe alſo agree to get their owne liuing, and deſire no more but that the husband will keepe the faith of mariage with them.
Let thy name be called vponupon vsus.] We may render it in another ſenſe, Let vsus beare thy name. For when the woman comes into the family of the husband, ſhee takes his name, and loſeth her own:1. Cor. 11.3. in as much as ye husband is her head: and therefore her vaile is a ſigne of her ſubiection. As Abimelech ſaid to Sara, Abraham thy husband ſhall be the couering of thine head: Geneſ. 20.16. But if the woman marrie not, ſhe remaineth couered vnderunder the name of her family. Now it ſufficiently appeares by the 48. chapter of Geneſis, that this is the true ſenſe of this manner of ſpeech: where Iacob bleſſing his nephewes, ſaith, Let my name, and the name of my fathers, Abraham and Iſaac, bee called vponupon them: that is to ſay, Let them be of our ſtocke, & partakers of the couenant, & neuer ſhut out thereof, as it came to paſſe in Eſau and Iſmael. Gen. 25.23. & 21.10. Cato and Martia.The prophane authors alſo ſpeake after this manner: Martia deſiring to returne againe to Cato, (as it is in the ſecond booke of Lucanus) ſaith, GiueGive me only the bare title of mariage: let it bee lawfull to write vponupon my Tombe; Martia wife of Cato.
Now they ſay, Take away our reproch: becauſe it ſeemes that they beare ſome reproch, when they find no husbands: not onelyonly in that it ſeemeth they are deſpiſed as vnworthy, but becauſe it was a ſingular bleſſing of God among the ancient people to hauehave poſteritie: and therefore the Prophet ſaith, they ſhall not onelyonly hauehave neede with care to bethinke them how to auoid this reproch; but ſhall vſe all poſſible perſwaſions to attaine thereunto. Laſtly, he ſignifies that the deſtruction ſhall bee ſuch, that almoſt all husbands ſhall die.
Verſ. 2. And in that day ſhall the bud of the Lord be beautifull and glorious, and the fruit of the earth ſhall bee *Or, in excellencie, and renowme.excellent and pleaſant for them that are eſcaped of Iſrael.
THis conſolation is added in very good ſeaſon, in regard that the faithfull might hauehave bene vtterly diſcomforted with the newes of ſuch an horrible waſte, and might doubt in themſelues how the couenant of God could ſtand faſt in this ſo great a ruine of the people. For there is great differēce betweene theſe two things, that the people ſhall be as the ſand of the ſea for multitude, and yet notwithſtanding that they ſhall be ſo rooted out by an horrible ruine, that there ſhall be no dignitie nor glorie at all remaining in thoſe that ſhall eſcape, no, not ſo much as a glimpſe of any name. Iſaiah therefore according to his cuſtome, as alſo the reſt of the Prophets, preuents the miſchiefe in due time, and moderates the terror by adding this conſolation, to the end that the faithfull ſhould aſſure themſelues, that notwithſtanding all theſe things, the Church ſhall be ſaued, and that by this meanes they ſhould fortifie their hearts in good hope. Euen as then in the ſecond Chapter he diſputed touching the reſtoring of mount Zion, ſo now alſo he promiſeth, that a new Church ſhall ſpring vp, euen as a bud or ſprig ſhooteth vp in the field, which was vndreſſed before. They do commonly expound this place of Chriſt: and ſo much the rather is this opinion receiued, as it ſeemeth to hauehave ſome colour by the ſentence of Zachary; Zach. 6.12.Behold a man whoſe name is Branch. Which is alſo further confirmed, in that our Prophet ſpeakes not barely of this branch, but with addition, of honorable: as if it had been the meaning of the Prophet to ſpeake of the Diuinitie of Chriſt. And after when the Prophet addes the fruit of the earth, they referre that to his humane nature. But when we ſhall conſider all things aduiſedly, I doubt not but he taketh the bud of the Lord, and the fruit of the earth, for an abundance of moſt ample and vnwonted grace, which abundance ſhall recreate the affamiſhed: for he ſpeakes euen as if the earth after a waſte ſhould be ſo barren and dry, that it ſhould neuer promiſe any bud to come out of it, thereby to cauſe the grace of God to be the more longed for in ſo ſudden a fruitfulnes, as if ſeared and barren fields ſhould bring forth graſſe beyond all hope.
This maner of ſpeech alſo is much vſed in the ſcriptures, to wit, that the gifts of God ſhall bud out of the earth, as the Pſalmiſt ſaith, Truth ſhall bud out of the earth, and righteouſnes ſhall looke downe from heauen, Pſal. 85.12. Alſo hereafter in the 45. Chap. The earth ſhall open, and ſaluation ſhal fructifie. It appeares by the courſe of the text that this is the true meaning of the place: for Iſaiah addes in the words following, that the deliuerance of Iſrael, to wit, this handfull yet remaining, which the Lord will ſaue from this deſtruction, ſhall be the glorie and beautie of this bud. Alſo the word Pheliath which they commonly turne Deliuerance, is collectiue in this place as in many others. But yet there may be a double expoſition, either that thoſe which ſhall be deliuered ſhal be a fruit of glorie and a bud of honour: or that the graces of God ſhall bud amongſt them. The firſt expoſition likes me beſt, becauſe it ſeemes the Prophet addes the explication in the verſe following, when he ſayth, That thoſe which ſhall remayne, ſhall be called holy. Queſtionleſſe the Prophets meaning is to ſay, that the glorie of God ſhall appeare clearely, when a new Church ſhall be borne, as if hee ſhould create a people of nothing.
Thoſe who draw and reſtraine this place vntounto the perſon of Chriſt, make themſelues a ſcorne to the Iewes; as if for want of teſtimonies of ſcripture they ſhould pull in places by the eares to ſerue their turne. For there are other places of ſcripture, by which wee may more clearely prooue that Chriſt is true God and man, ſo as it is no neede to coyne proofes thereof from hence. But yet I confeſſe that the kingdome of Chriſt is heere ſpoken of, vponupon which the reſtauration of the Church is grounded. Neuertheleſſe, let vsus obſerue yt this conſolation is not ſent to all indifferently, but onelyonly to the remnant which ſhould be drawne out of death as it were by wonderfull meanes. Againe, leſt the conſolation might ſeeme to bring but cold comfort if it had ben only ſayd that a ſmall number ſhould be deliuered; he ſpeakes of an exceeding glorie, and excellent brightnes, to the end the faithfull might aſſure themſelues that they ſhould receiue no hurt by this their deminiſhing, becauſe the Church of God takes not her dignitie frō the multitude, but from puritie, which is, when God ſhall gloriouſly and excellently beautifie his faithfull ones with the gifts of his Spirit. Whence we ought to gather a moſt profitable doctrine; namely, that howſoeuer the faithfull be ſmall in number, and that they be like brands taken out of the fire, yet notwithſtanding that God will be glorified in the midſt of them, and will no leſſe ſhew a proofe of his excellent greatnes amongſt them, then if he were in the midſt of many.
Verſ. 3. Then he that ſhall be left in Zion, and he that ſhall remaine in Ieruſalem, ſhalbe called holy, and eueryevery one ſhall be written*Or, to life in Ieruſalem. among the liuing in Ieruſalem.
HE holds on his former ſpeech ſtill, ſhewing, that when all the filth of the people ſhal be purged out, then that which remaines ſhall be called holy. Whereas ſome thinke that thoſe are called holy which ſhall be found written in the booke of life, it ſeemes to me an ouerſtrict ſenſe. We ſhould rather reade theſe two members a part: All thoſe which ſhal be ſound in Zion, ſhalbe holy; and all thoſe which ſhall remaine in Ieruſalem, ſhall be written in the booke of life. And this repetition is very frequent, and much vſed among the Hebrues, namely,Ioel 2.32. when the Prophet ſets forth one benefit of God by many titles; as when it is ſaid, There ſhalbe ſaluation in Ieruſalem, and remiſſion of ſinnes in Zion; both which are to be referred to one end: yet neuertheleſſe the grace of God is the better manifeſted, when the cauſe of ſaluation is placed in the free pardon.
There is the like reaſon in this place: for he ſaith, that the Church being waſhed from her filthineſſe, ſhall be cleane; and that all thoſe who hauehave place in her ſhall be truly the elect of God. But yet it is certaine that this appertains not to all the viſible Church, in the which there are oftentimes many mingled, which only cary the name of the faithfull, and yet hauehave not any true marke of their profeſſion: yea, theſe ſurmount the little flock in number for the moſt part, euen as the chaffe doth the good corne. And howſoeuer the Lord had clenſed them from the chaffe in their exile in Babylon, as if he had taken the fanne in his hand: yet wee know that the Church was very far off frō her right hewe notwithſtanding. But in regard that the image of this puritie did then ſhine in ſome part, which truly appeared after the ſheepe were ſeparate from the goats, Iſaiah according to his accuſtomed maner, in ſpeaking of theſe beginnings, comprehends the continuall courſe of time euen to the end, whē God ſhould fully accompliſh that which he had then begun.
We ſee the very ſame thing effected eueryevery day: for although the Church be not wholly purged from her ſpots by being exerciſed vnderunder the rod and correction, yet notwithſtanding ſhe recouers part of her puritie when the ſpots are taken away. So then ſhe ſuſteines no loſſe by her afflictions,The Church ſuſtaines no loſſe by her afflictions. becauſe that as ſhe is diminiſhed one way, ſo ſhe is much more comforted another way, by caſting out from her many hypocrites. For example, the health of a ſick body can not be recouered vnleſſe you firſt purge the rotten and corrupt humors away which is in it. From hence we gather a very fruitfull conſolation, for wee are wont to deſire a multitude, and would by that iudge of the good eſtate of the Church:Note. but we ſhould rather deſire to be a ſmall number, that ſo the glory of God, rather then of a multitude, might ſhine in the midſt of vsus. But becauſe our owne glorie carries vsus away, from thence it comes to paſſe that wee more regard the number of men then the vertues of ſome few. Wee muſt alſo gather what the true glorie of the Church is, for it then truly floriſheth,The true glory of the Church defined. when the Saincts hauehave place in her: and although they be few and deſpiſed of the world, yet they neuertheleſſe make the eſtate thereof floriſhing and deſireable. But becauſe it will neuer be in this world that the Saincts ſhould occupie the place alone in the Church,Note. we muſt patiently beare the mingling, and in the meane while hold it for a ſingular benefit as oft as it approcheth any thing nie to this puritie.
We hauehave ſayd alreadie, that by thoſe which are written in the booke of life, we muſt vnderſtand the elect of God, as if he ſhould ſay, The prophane multitude ſhal be cut off, who only hauehave their names written in the earth. Now the Prophet alludes to the place in Moſes in the 32. of Exod. where he deſires rather to be blotted out of the booke of life, then that all the people ſhould periſh. But although God hauehave none other booke but his eternall Counſell, by which he hath predeſtinated vsus to ſaluation, in adopting vsus for his children, yet this ſimilitude agrees very well to our weaknes, becauſe our vnderſtanding can not otherwiſe comprehend how God ſhould know his flock, in ſuch wiſe as none of the elect ſhould euer be depriued of eternall life. Seeing then that God hath his choſen written, the decree of adoption, by meanes wherof eternall felicitie is aſſured vntounto them, is called the booke of life. As touching the reprobate, although for a time it ſeemes they be equall to the children of God, yet notwithſtanding they are not enrolled in this Catalogue, as we ſee how they are driuen away when he gathers together, and puts his owne apart. Now the accompliſhment thereof ſhall not be, till the laſt day: notwithſtanding vntounto Gods children, becauſe they are aſſured of their election, when they perſeuere conſtantly, while the reprobate fall to reuolting, it is a great comfort in calamities, when being ſhaken with temptations, we continue ſtedfaſt in our vocation.
Verſ. 4. When the Lord ſhall waſh the filthineſſe of the daughters of Zion, and purge the blood of Ieruſalem out of the midſt thereof by the ſpirit of iudgement, and by the ſpirit of burning.
HE ſtill goes on with the ſame doctrine: for in as much as we commonly thinke that the Church receiues great hurt through the afflictions by which ſhe is diminiſhed, the Prophet inſiſts more and more vpō the contrary ſentence. And now to beate back this error, he reaſoneth by the contrary, to wit, that God rather waſheth and purgeth out all the corruptions from his Church by meanes of afflictions. By blood, I vnderſtand not only murthers, and ſuch other notorious crimes, but all maner of filthineſſe and vncleanneſſe whatſoeuer. Now there is a redoubling in this ſimilitude, by which he repeates one and the ſame thing twice, becauſe that which before he called filthineſſe in generall, now he calles it blood in particular, as the fluxe of blood, or ſome ſuch like thing. In ſumme, he ſhewes the fruites which theſe corrections bring, to wit, that by them our filthineſſe is cleanſed. For whileſt vngodlineſſe ſpreades it ſelfe hither and thither without puniſhment, then we grow as corrupt as others, for which cauſe it is neceſſarie that the Lord ſhould awaken vsus by admonitions, yea, as a good Phyſition, that he purge, launce, and ſometimes that he ſeare, and burne.
He takes iudgement for puritie, to wit, for the effect of iudgement, when the things which were declining are ſet againe in their firſt eſtate. He addes, the ſpirit of burning, by which their filthineſſes are purged and conſumed. Wherein we are to note two things: Firſt, that the purgation of the Church is wrought by the ſpirit. Secondly, that the name is impoſed vponupon the ſpirit by the effects; now of Iudgement, now of burning As if he ſhould ſay, The iudgement of the ſpirit, and the burning of the ſpirit. As oft then as theſe manners of ſpeech are met withall in the Scripture, to wit, The Lord will doe theſe things by the ſpirit of truth, power, and righteouſnes, &c. we may turne this phraſe of ſpeech thus; In truth, in power, and in righteouſnes of the ſpirit. For the ſpirit of God, from whom both the beginning and end of the worke of our ſaluation comes, workes thus in vsus. From theſe epithites then we muſt obſerue what the principall effects of the ſpirit are: the Lord purgeth out our droſſe by his ſpirit, that he may amend and reforme vsus. By the word iudgement, he ſheweth what the chiefe vertue is in the reſtauration of the Church: to wit, when thoſe good things which were confuſed & ouerthrowne are reſtored, and ſet in their right order againe. Burning alſo ſheweth the maner and way which the Lord vſeth to reſtore the Church to her firſt puritie.
Verſ. 5. And the Lord ſhall create vponupon eueryevery*Or, habi…tion. place of mount Zion, and vponupon the aſſemblies thereof, a cloud and ſmoke by day, and the ſhining of a flaming fire by night: for vponupon all the glorie ſhall be a defence.
6. And a couering ſhall be for a ſhadow in the day for the heate, and a place of refuge, and a couert, for the ſtorme and for the raine.
VPonUpon eueryevery habitation.] As if he ſhould ſay, There ſhall not bee the leaſt corner in the mountaine of Zion, where the grace and fauour of God ſhall not appeare. I take habitation and aſſemblie, for one and the ſame thing. For I take not Aſſemblie for congregation, but for the place where men meete. Now to the end hee might deſcribe and ſet fo…th a full bleſſing, he alludes to that which Moſes recites; namely, that when the Lord would deliuer his people from the bondage of Egypt, hee ſent a piller of a cloud by day, and a piller of a fire by night, Exod. 13.21. It is an vſuall thing with the Prophets, that when they would ſet forth any excellent benefit, they then call to remembrance this moſt glorious worke of God, to wit, The deliuerance out of Egypt. Becauſe then did the Lord wonderfully diſplay the infinite treaſures of his grace, to the end hee might eſtabliſh his Church; not omitting in that worke any teſtimonie of his bountie and goodnes, that the felicitie of his choſen people might be famous thorowout the whole world. But aboue all things, this was moſt memorable, that they ſhould be preſerued by day, by the couering of a cloud from the annoyance of too much heate, and that the piller of fire ſhould goe before them in the night, to the end they ſhould not wander or goe aſtray. The ſumme is this; that when God will gather home his Church from out of Babylon, that the manner of it ſhall bee no leſſe admirable, then that by which the people were in times paſt deliuered out of Egypt. Not that they ſhould be accompanied in the midſt of their iournie betweene Babylon and Iudea, with the cloud and the piller of fire, as in the wildernes: but becauſe he ſhewed teſtimonies of his fauour towards them by meanes no way leſſe excellent then they. As if any ſhould ſay at this day, The Lord will illuminate vsus by the light of his holy ſpirit; he will giuegive clouen tongues, by which his Goſpell ſhall be ſpread thorowout the world: No man would take this literally, as if the Holy Ghoſt ſhould be ſent downe from heauen in a viſible forme: but this miracle ſhould bee remembred only, to the end the faithful might learne to reſt at this day vponupon ye ſame power of God in the reſtauration of the Church, as the Apoſtles had experience of in their time. And withall, that by this manner of ſpeech the Prophet mentioneth a continuall ſucceſſion of bleſſing; as if he ſhould ſay, God will not ſtretch forth his hand to deliuer you for a moment only, but euen as he hath alwaies aſſiſted our fathers in the deſert; ſo after he hath deliuered you, he will defend you vntounto the end.
That which he addes, vponupon All glorie, depends vponupon that which he ſaid before, to wit, that the bud which ſhould againe ſprout forth, ſhould be glorious. It is as much then as if he had ſaid, VponUpon thoſe which ſhal beare the ſignes and markes of their deliuerance. It may be alſo that he alludes to that place of Exodus: where it is ſaid, that the houſes which the deſtroying Angell had marked, were not hurt: Exod. 12.23. For as then the ſprinkling of the blood was a ſafekeeper of their ſaluation; ſo alſo Iſaiah promiſeth that the faithfull ſhal be in ſafetie, when God ſhall hauehave marked them. And this ought to be diligently obſerued. For wee are admoniſhed, that we cannot otherwiſe bee partakers of the grace of God, vnleſſe wee beare his image, and that his glorie doe ſhine in vsus.
And a couering] &c. Although the Prophet confirmes that which wee hauehave touched alreadie, to wit, that God will leade his choſen perpetually, vntill he hauehave brought vsus to our wiſhed end: yet notwithſtanding we are admoniſhed that the faithfull ſhall bee alwaies ſubiect to many troubles. For heate and cold, and other ſharper euils then thoſe doe ſtill fiercely purſue them: ſo as when they are deliuered out of one danger, they fal againe into another. But behold here a moſt ſweet conſolation, to wit, that againſt all ſtormes, the only ſhadow of the Lord ſhall ſuffice vsus: becauſe by it we ſhall be ſo couered, that nothing ſhall hurt vsus, or bring vsus the leaſt damage. Although then that diuers afflictions and troubles doe enuiron vsus on all ſides, yet the Lord promiſeth that hee will aſſiſt vsus: as it is ſpoken in the Pſalme: The ſunne ſhal not ſmite thee by day, nor the Moone by night: Pſalm. 121.6. For the Lord ſhall preſerue thy going out, &c. It onelyonly remaines that wee follow our vocation, and diſcharge our duties faithfully. It befalles alike to faithfull and vnfaithfull, to endure many troubles: but the wicked hauehave no refuge nor couert vnderunder which they may ſhroud thēſelues; they muſt of neceſſitie be ouerwhelmed. But the condition of the faithfull is bleſſed. For although they be cumbred with heate and cold, yet they hauehave a ſure refuge vnderunder the protection of God. Only let vsus be mindfull that that glorie whereof wee ſpake before doe ſhine in vsus: otherwiſe theſe things doe nothing at all appertaine vntounto vsus. But if we beare the marke of God, let vsus be aſſured that he will bee our helpe as oft as any tempeſt ſhall fall vponupon vsus.