Commentary on Isaiah, Commentary on Isaiah · Chapter 56
THE LVI. CHAPTER.
Verſ. 1. Thus ſaith the Lord; Keepe iudgement and iustice: for my ſaluation is at hand to come, and my righteouſneſſe to be reuealed.
In the former-verſes God hath manifeſted the ſignes of his fauour towards vsus: now he ſhewes what duties wee owe to him,THIS is a notable place. For the Prophet ſhewes what God requires of vsus, as ſoone as he manifeſts the ſignes of his fauour, or promiſeth to bee recōciled vntounto vsus, to the end our peace may be aſſured. The thing he requires of vsus, is ſuch a conuerſion as changeth both our iudgements and affections: ſo as hauing forſaken the world, wee forthwith aſpire vntounto heauen: and therewithall hee requires the fruits of repentance.
VnderUnder the words iudgement and iustice, hee comprehends all the duties of charity, which conſiſts not onelyonly in abſtaining from euill, but in doing good to our neighbours, according to our abilities. And this is the ſumme of the ſecond table:The ſumme of the ſecond Table. in the obſeruation wherof, we giuegive teſtimonie of our pietie, if there bee any at all in vsus. The Prophets alwaies bring vsus thither:God often tries our louelove to him, by our iuſtice towards men. for by this meanes it will quickly appeare what we are within: and the true integritie of the heart is thus diſcerned, from thoſe outward ceremonies wherein hypocrites pleaſe themſelues; as wee hauehave ſhewed heeretofore. Now he renders a reaſon, and forthwith ſhewes the beginning from whence all muſt frame themſelues to newneſſe of life; namely, that in as much as Gods iustice is at hand to bee reuealed to vsus, we in like manner ought to preſent him with ours.
The Lord calles himſelfe iuſt, and ſaith that iuſtice is his; not that hee holds it ſhut vp in himſelfe; but becauſe he ſheds it abroad vponupon men. He alſo calles that his ſaluation, by which he deliuers men from deſtruction.
Beſides, howſoeuer theſe words be directed to the Iewes, that with a ſincere affection of heart, and with an vnfeined deſire of godlines, they might ſhew themſelues thankfull to their redeemer; yet it alſo belongs to vsus all in generall: for the whole world is loſt in it ſelfe, vnleſſe it recouer ſaluation in God. Let vsus alſo note this exhortation; for thereby we are taught to be ſo much the more moued to the true feare of God, as we are neere vntounto him: and therefore Saint Paul admoniſheth the faithfull, to caſt off the workes of darkneſſe, and to put on the armour of light; becauſe our ſaluation is neerer vsus then wee be aware of: Rom. 13.12.
Verſ. 2. Bleſſed is the man that doth this, and the ſonne of man which layeth hold on it: he that keepeth the Sabbath, and*Or, violates it not. polluteth it not, and keepeth his hand from doing any euill.
To the d…ties of the ſecond Table verſ 1. he now add…s thoſe of the firſt.IN calling them bleſſed, who hauing imbraced this doctrine, doe ſubmit themſelues vntounto God, walking in vprightnes, he cloſely inſinuates, that there are many deafe, or vnteachable. But to the end their peruerſitie or ſluggiſhnes might not diſcourage the faithfull, he recommends his exhortation to them by the fruite which comes thereof. That the faithfull then ſhould not recoile back, but caſting off all impediments, they might readily prepare themſelues to walke vprightly, he cries out that ſuch only are bleſſed, to whom grace is giuen to be thus wiſe-hearted.
Obiect. In the former verſe we hauehave ſaid that the duties of the ſecond Table were comp…iſed vnderunder the words of Iustice and Iudgement. But heere he mentions the Sabbath, which appertaines to the firſt Table. Anſ. I anſwere (as I hauehave touched before) that ſuch as liue innocentlie and iuſtlie with their neighbours, doe giuegive good teſtimonie of their ſinceritie towards God. It is no wonder then if after the Prophet hauing ſpoken of the ſecond Table,The duties of both Tables muſt goe together. he now mentions the firſt, becauſe they muſt be ioined both together. In a word, Iſaiah meant to ſay, that he ſhall be an happie man who ſubmits himſelfe vntounto God in the obſeruation of the whole law, for to ſuch an one the righteouſnes and ſaluation of God belongs, verſ. 1.
But becauſe men wander and erre in their imaginations, and ſeeke diuers meanes how to draw neere vntounto God, the Prophet ſhewes that there is but one way, namely, when we ſtudie how to order and rule our liues according to the Decalogue. Beſides, heere is an excellent place, for it teacheth vsus, that nothing is pleaſing vntounto God, but the obſeruation of his commandements. Queſt. If it be asked whether men can obtaine righteouſnes and ſaluation by works; Anſ. the anſwere is eaſie: for the Lord offers vsus not ſaluation as being preuented by our merits (nay he rather preuents vsus) but he offers himſelfe freely to vsus, and only requires that wee draw neere vntounto him. Seeing then that of his owne good will he calles vsus to himſelfe, and offers his righteouſnes freely, we are to take heed, that we depriue not our ſelues of ſo great a benefit.
Now becauſe the Sabbath (as it appeares by Moſes and Ezechiel, Exod. 31.13.17. Ezech. 21.13.) was the principall ſigne of Gods ſeruice, therefore by the figure Synecdoche it containes in it ſelfe all the exerciſes of pietie, a part being taken for the whole. We muſt vnderſtād the Sabbath then, with all his circumſtances. For God reſts not himſelfe contented with the outward ceremonie, neither delights he in our idlenes, but he requires that we freely renounce our ſelues, that with hart and hand we may yeeld him abſolute obedience. The Prophet alſo addes another Synecdoche in the end of the verſe,That keepeth his hand &c. to note out charitie. The ſumme is, That God is not ſerued aright, vnleſſe true pietie and innocencie of life goe together: as alſo vnderunder theſe two parts he hath diſtinguiſhed the maner of well liuing. In a word, here is an expoſition of that true righteouſnes which is contained in the law of the Lord, that in it we may reſt, for in vaine ſhall any man ſeeke a way of perfection out of it. This then ouerthrowes all deuiſed worſhips, and all ſuperſtitions.
Verſ. 3. And let not the ſonne of the ſtrāger which is ioined to the Lord ſpeak… and ſay, The Lord hath ſurely ſeparate me from his people: neither let the Eunuch ſay, behold, I am a drie tree.
THe Prophet ſhewes that this grace of God ſhall be ſuch,A preuention of an obiection. that thoſe who were farre off from him before, and againſt whom the gate was ſhut, ſhould now obtaine a new eſtate, or ſhould be placed againe in their right. And thus he meets with their complaints, that they ſhould not ſay they were reiected, vnworthie, aliants, or ſhut out for any infamous note; becauſe the Lord would take away all lets and impediments. Now this may be as well referred to the Iewes, whoſe temporarie reiection had made thē like to ſtrangers, as to the prophane nations: and for mine owne part, I referre it both to the one and to the other, that ſo it may agree with the propheſie of Hoſea, J vvill call them my people vvhichwhich vvere not my people. Hoſe. 1.10.
Moreouer when he ſaith, that they ſhall be ioined to the Lord, it is to admoniſh them that this conſolation only appertained to ſuch as followed the voice of Gods call. For there were many Eunuches to whom the Lord ſhewed no merciemercy, and many ſtrangers, which were not ioined to the Lord. This promiſe therefore is reſtrained to thoſe, who being called, ſhould obey. VnderUnder ſtrangers and Eunuches, he notes out all ſuch as ſeemed vnworthie to be reputed among the number of Gods people, who once had choſen them for his peculiar inheritance, and afterwards baniſhed them out of his land. Other nations were ſhut out of his kingdome, as it appeares in eueryevery place of the holy Scripture. Saint Paul ſaith in the Epiſtle to the Epheſians, Chap. 2.12.13. that the Gentiles had nothing to do in the Common wealth of Iſrael, but were ſtrangers from the couenants of promiſe, without hope, and vvithout God in the world; but now in Chriſt Ieſus (ſaith he) you which were once farre off, are made neere by the blood of Chriſt.
Thus then the Gentiles might in the beginning doubt whether this benefit of adoption belonged vntounto them or no, ſeeing it was properly appropriated to the Iewes. And therefore wee ſee how the Apoſtles auoided this thing; though the Lord had commanded them to preach the Goſpel thorowout all th… world: Mark. 16.15. For they thought the doctrine of the Goſpell ſhould hauehave been prophaned, if they ſhould indifferently publiſh it as well to the Gentiles, as to the Iewes. And the ſame ſcruple might alſo trouble the minds euen of the elect people, in regard their baniſhment out of the holy land, was a ſigne vntounto them of their reiection. The Prophet therefore wils them to remoue all ſuch doubts as theſe out of their heads.
VnderUnder the word Eunuch, by the figure Synecdoche, hee comprehends all thoſe that bare any note of infamie vponupon them, which might be an occaſion to ſeparate them from Gods people. For it ſeemed that ye Eunuches, and ſuch as had no children, were reiected of God, and excluded out of the promiſe: wherein he had ſaid to Abraham, that his posteritie ſhould be as the ſtarres in the heauens, and as the ſand of the ſea: Gen. 15.5. and 22.17. In a word, he withdrawes all men from the conſideration of themſelues, that they may wholly fix their mindes vponupon the calling of God, that thus they might imitate the faith of Abraham, who conſidered not his body now dead; neither the deadneſſe of Sarahs wombe; ſo as to enter into any diſpute with himſelfe through his owne incredulitie touching the power of God: but aboue hope, beleeued vnderunder hope: Rom. 4.18, 19, 20. The Prophet then ſpeakes to the vile and contemptible, leſt they ſhould be diſcouraged; becauſe, as Saint Peter ſaith, God is no accepter of perſons; Acts 10.34.35.but in eueryevery nation, he that feareth God, and vvorketh righteouſneſſe, is accepted of him.
Verſ. 4. For thus ſaith the Lord vntounto the Eunuches that keepe my Sabbaths, and chuſe the thing that pleaſeth me, and take hold of my couenant.
A confirmation.NOw followes the confirmation. For the faithfull ſeruants of God which kept the Sabbath, and cleaued to the righteouſneſſe of the Law, ſhould hauehave place in the Church, although they were Eunuches, or had any other impediment. And thus it ſeemes the Prophet aboliſheth all the externall markes and viſible ceremonies, wherein the Iewes onelyonly gloried.The dignitie of the new Church is not externall, but ſpiritual. For the dignitie of the new Church is not outward, but ſpirituall: and albeit the faithfull hauehave no appearance of glorie before the eies of worldlings; nay, they are rather deſpiſed and wronged by them, yet are they of precious eſteeme in the ſight and preſence of God.
When he ioines obedience to the obſeruation of the Sabbath: thence we may eaſilie gather, that in ſpeaking of the day of reſt, hee had not ſo much reſpect to the bare cetemonie, as to a perfection of holineſſe. Where againe he impoſeth bands vponupon the faithfull, that they ſhould not ſtart the leaſt ſtep from the duties of the whole Law: for it is not permitted them to chuſe any thing that likes them, but that which God hath reuealed to be pleaſing and acceptable to him. Hypocriſie and inconſiderate zeale therefore are here cōdemned,Hypocriſie and inconſiderate zeale condemned. in that God oppoſeth his commandements to mens inuentions, and inioines them to take ſure hold of his couenant.
Verſ. 5. Euen vntounto them will I giuegive in mine houſe, and within my walles, a place, and a name better then of the ſonnes and of the daughters: I will giuegive them an euerlaſting name that ſhall not be put out.
HEere wee may euidently ſee, that the doore is ſet open for all perſons to enter into Gods kingdome (how vnworthy ſoeuer they be.) The Prophet alludes to Ieruſalem, and to the Temple, wherein the Lord had put the memoriall of his name. Now none but the Iewes had any place there: for they would hauehave thought the Temple prophaned, if any Gentiles had come within it. And this, as you know, was the cauſe that ſo great a multitude aroſe againſt Saint Paul, who had brought ſome vncircumciſed ones into it: Act. 21.28. But heere the Lord receiues all thoſe without exception, whom before he had reiected: and hath aboliſhed that difference, by bringing vsus, who were ſtrangers, into the Temple; that is, into the Church. For it is not now ſhut vp within the bounds of Iudea, as once it was; but it extends it ſelfe farre and neere, thorowout the whole world: as in Marke 16.15.
The word lad, is taken heere, as in many other texts, for place. It may alſo be taken for power or authoritie, in regard they are aduanced to ſuch dignitie, as to be held for the children of God. Where hee addes, a better name; it may be demanded whether the Lord compares the Iewes which were then in the Church, with the faithfull which afterwards he will call into their roome: or the eſtate of the people to come, with that it was then. For it is certaine that the name of the Gentiles is more honourable now, then the name of Iewes, who for their infidelitie were cut off: and we hauehave ſucceeded them, who being wilde Oliues, were grafted into the naturall ſtocke: as S. Paul ſpeakes, Rom. 11.24. We may expound it then, that the Eunuches and ſtrangers ſhall hauehave a better name then the children, and thoſe of the houſhold; who were vntounto God as his heritage. But I had rather take it in another ſenſe, namely, that the dignitie of the faithfull ſhall be greater vnderunder Chriſt, then it was vnderunder the law. The Patriarks had an excellent name, in reſpect that they called vponupon God as their Father, and were knit vntounto him by (a perpetuall) couenant: but at Chriſts comming, Gods grace was more abundantly ſh…d abroad; and therefore we at this day hauehave obtained a better, and much more excellent name then they.
He calles it an euerlasting name, becauſe it is vvritten in the heauens, where it ſhall not wither, but ſhall floriſh for euer. The wicked wil hauehave their names to be remembred in this world, and vſe all the meanes they can that their renowne may continue perpetually; but it is periſhable, and therefore laſts not long. But this is another kind of name; for wee are ſo made heires of the heauenly kingdome, that wee are accounted for Gods children in the preſence of his Angels. The word Mibbanim, may alſo be interpreted, for the name which a man gets by meanes of his children: for men make their names aft…r a ſort perpetuall by their of-ſpring. Now the Prophet promiſeth that this name ſhall be much more excellent. But I had rather follow the firſt expoſition.
Verſ. 6. Alſo the ſtrangers that cleaue vntounto the Lord, to ſerue him, and louelove the name of the Lord, and to bee his ſeruants: eueryevery one that keepeth the Sabbath, and polluteth it not, and imbraceth my couenant.
A repetition. Verſ. 5.HEe repeates that he ſaid before, namely, that God will ſo open the gates of his Temple to all without exception, that there ſhall be no more diſtinction betweene Iew and Gentile: but ſuch as the Lord ſhall call by his word, Act. 2.39. which is the band of our adoption, ſhall be ioined vntounto him. And therefore theſe are thoſe eſpouſals, in compaſſion, and faithfulneſſe; whereof Hoſea ſpeakes, Chap. 2.19, 20. Now he not onelyonly allots them an outward court to worſhip the Lord in, as the people in old time did, Luk. 1.10. but he attributes vntounto them a more honourable order, to wit, that God will auow them for Prieſts and Leuites, which were prophane before.
But the end of their vocation which immediatly followes, is to be noted, namely, that the Prophet ſaith, they ſhall be Ministers of the Lord, on condition that they louelove the name of the Lord.Hypocrites reiected. And thus al hypocrites are heere reiected, becauſe the expreſſe tenor of our vocation runnes thus; that we ſerue the Lord with a free and ready affection of the heart: for wee cannot ſerue him, vnleſſe wee yeeld him a franke and voluntary obedience. That therefore▪ which is ſaid of almes-giuing, oght to be applied to all the parts of our life; namely, God loues a cheerfull giuer: 2. Cor. 9.7. that thus vntounto our Lord and Maſter, wee may render ſuch a ſeruice as proceedes from louelove.
In adding, vvhoſoeuer ſhall keepe: hee againe mentions the Sabbath; vnderunder which (as wee hauehave ſaid before) the whole worſhip of God is comprehended. But the people neglected that which they ſhould principally hauehave obſerued vponupon this day: for in contenting themſelues with the outward ceremonie, they omitted the truth; that is to ſay, amendement of life. The Lord on the other ſide meant they ſhould ſo reſt, that yet in the meane while they ſhould keepe their hands, verſ. 2. and their ſoules pure from all vncleannes and iniquitie.
VnderUnder the particle, and ſhall imbrace: he expreſſeth the zeale and conſtancie of ſuch as ſubiect themſelues vntounto God, and cleaue faſt vntounto his word. If therefore wee be ioined to the Lord by couenant, wee muſt keepe it ſtedfaſtly, and be faſt glued as it were to the pure doctrine, that nothing whatſoeuer may turne vsus backe, or diuide vsus from him.
Verſ. 7. Them will I bring alſo to mine holy mountaine, and make them ioyfull in mine houſe of praier: their burnt offerings and their ſacrifices ſhall be accepted vponupon mine Altar; for mine houſe ſhall be called an houſe of praier for all people.
BY theſe phraſes of ſpeech hee expreſſeth that which he ſaid before, to wit,The difference betweene the circumciſed and vncircumciſed taken away. that the ſtrangers which were ſhut out of GODS Church, are called now vntounto it: ſo as the difference betweene the circumciſed and the vncircumciſed, ſhall bee aboliſhed for euer. For theſe words cannot bee referred to the proſelytes; that is, the ſtrangers conuerted to the Iewiſh religion, who were taken into the body of Gods people by circumciſion: for then the Prophet had ſpoken of no new or vnwonted thing. But hee teſtifies that Gods grace ſhall bee ſpread ouer the whole world; which could not be done, but the Gentiles muſt needes bee vnited with the Iewes, to make one body with thē: which came to paſſe, whē the difference touching vncircumciſion and circumciſiō was taken away. There is nothing now therefore that can hinder the Gentiles from ſeruing of God, ſeeing they are called into the Temple: that is to ſay, into the ſocietie of the faithfull. Yea,Verſ. 6. as a little before we noted, the prieſthood was tranſlated from the Tribe of Leui; not onelyonly to the whole body of the Iewes, but euen to very ſtrangers alſo. It is well enough knowne, in how great deteſtation the Iewes hauehave this ſentence. For albeit they reade theſe words of the Prophet, yet they hold it for a thing extreamly prodigious, that God ſhould call the Gentiles to the participation of this ſo excellent a benefit, which was peculiarly alotted vntounto them. And yet that which the Prophet ſaith is ſo manifeſt, that none can without groſſe impudencie, call the truth thereof into queſtion.
He extols this grace by the fruit that ſhould flow from it; for the true and ſolid felicitie ſtands in our being vnited with God as his children. I grant that the wicked ouerflow in iollitie; but all their ioy ſhall be turned into wailing and gnaſhing of teeth, becauſe it is accurſed of God. In the meane while, he filles the hearts of the faithfull with vnſpeakeable ioy, as well in ſhewing himſelfe pacified towards them, as in cauſing them to feele his fauour and good will, by giuing an happy ſucceſſe to their affaires. Yet the chiefe and principall ioy conſiſts in the peace of conſcience; which Saint Paul attributes to the kingdome of God: Rom. 14.17. which wee then inioy, when wee are reconciled vntounto God by Ieſus Chriſt: Rom. 5.1.
He alſo promiſeth to accept of their ſacrifices: for we are all called of God, to the end we ſhould offer vp our bodies, and all that wee hauehave, as ſacrifices vntounto him. By the word ſacrifices, he meanes Gods ſpirituall worſhippe, ſuch as the Goſpell deſcribes vntounto vsus: for the Prophet ſpake according to the cuſtomes of his owne time, wherein the worſhip of God was wrapped with diuers ceremonies. But now, in ſtead of ſacrifices, wee hauehave praiſes, thankſgiuings, good workes, &c. And laſtly, wee offer vp our bodies and ſoules: Rom. 12.1. When he ſaith their ſacrifices are acceptable: let vsus not thinke the ſame proceeds from their merit or excellencie, but from the free bountie of God:See Exod. 28▪ 36.37.38. for he might iuſtly reiect them, if he onelyonly looked vponupon them as they are in themſelues. And yet by this goade are wee quickned vp with a prompt deſire to ſerue God, ſeeing he aſſures vsus that our works (which are nothing) are yet no leſſe pleaſing in his ſight, then if they were pure and ſpotleſſe ſacrifices.
He addes, vponupon mine altar: for the ſacrifices were not allowed of God, vnleſſe they tooke their holines from the altar vponupon which they were offered. And thus, whatſoeuer we offer, ſhall be vncleane,Chriſt our Altar. vnleſſe it bee ſanctified by Chriſt, who is our altar. See Chap 60 7.
For mine houſe ſhall be called, &c.] The Temple was onelie deſtinated to the Iewes, by whom the Lord would eſpecially bee called vponupon. And therefore when Paul would ſhew that the Iewes were aboue the Gentiles in dignitie, he ſaith, that to them belonged the ſeruice of God: Rom. 9.4. Thus then the Temple was built amongſt them by a ſpeciall priuiledge, ſeeing no other nation in the world was permitted to hauehave the like. But now that difference is taken away, and eueryevery perſon, of what place or Countrie ſoeuer, may enter into the Temple: that is to ſay, into Gods houſe,The difference betweene the Law and the Goſpell. becauſe all nations are called to worſhip God. Here then we ſee the manifeſt difference betweene the Law and the Goſpell: for vnderunder the Law, there was but one people which might ſerue God purelie; for which cauſe the Temple was particularly built: but now all may freely enter into Gods Temple, there purely to worſhip him: that is to ſay, eueryevery where.
But wee muſt note the phraſes of ſpeech which are vſual and familiar among the Prophets: for they vſe ſuch figures as fitted their owne times (as we hauehave alreadie ſhewed:) for by the Temple and ſacrifices they meane Gods pure worſhip and ſeruice.Mal. 1.11. The Prophet here therfore ſets forth or deſcribes the ſpirituall Kingdome of Chriſt, vnderunder which it is lawfull to call vponupon God, and to lift vp pure hands in eueryevery place, 1. Tim. 2.8. And neither in this place nor at Ieruſalem, ſaith Chriſt, ſhall men worſhip the Father any more: but the true worſhippers ſhall worſhip the Father in ſpirit and truth, verſ. 23. With our eies therefore do we behold the accompliſhment of this propheſie, namelie, that Gods houſe is made the houſe of prayer to all nations, that ſo in al languages he may be called vponupon, Abba Father. The Iewes therfore can no longer boaſt that they onelyonly are Gods peculiars. Thus you ſee then how neceſſarie it was that the Prophets ſhould ſute their manners of ſpeech to the times and cuſtomes then in vſe, that ſo all might vnderſtand them: for the time of the full and open reuelation of things was not yet come, but Gods ſeruice was clothed with diuers figures.
And yet no queſtion but this Temple thus conſecrated for the ſeruice of God, was truly and really his houſe: for he had told by Moſes, that he would be preſent in eueryevery place where he ſhould put the remembrance of his name, Exod. 20.24. And Salomon in dedicating the Temple ſaid, When they ſhall come and pray in this houſe, then wilt thou heare in heauen thy dwelling place, 1. King. 8.33. which is the cauſe why Chriſt reprocheth the Iewes for making his Fathers houſe a denne of theeues, Math. 21.13. and thereunto addes this our text to that in Iere. 7.11. Now Chriſt called the Temple the houſe of prayer, as hauing reſpect to thoſe times in which the Goſpell was not yet publiſhed. For albeit he was come, yet he was not then knowne, neither were the ceremonies of the law aboliſhed. But when the vaile of the Temple was rent in twaine, Mat. 27 51. and remiſſion of ſinnes preached in his name, Luk. 24.46.47. Act. 13.38. then theſe high praiſes touching the Temple and other ceremonies tooke their end, for then God began to be called vponupon of all nations.
And yet herewithall let vsus marke that we are called into the Church vponupon condition that we call vponupon the name of God.We are called into the Church, vponupon condition to call vponupon God. For thoſe do but glorie in vain who hold a place therein, and yet make little or none account of prayers, nor of true inuocation. In what place ſoeuer we be then, let vsus beware we deſpiſe not this exerciſe of faith, ſeeing it ſufficientlie appeares by the words of our Prophet, that prayer is the greateſt and the moſt excellent ſeruice that God requires of vsus: as alſo it is ſaid in Pſal. 50.15. that the holines of the Temple conſiſted in the prayers which then had their force there.
Verſ. 8. The Lord ſaith which gathereth the ſcattered of Iſrael, yet will I gather*Or, vponupon him. to them thoſe that are to be gathered to them.
HE againe confirmes that which he ſaid before touching the reeſtabliſhing of the people,A confirmation of the former doctrine. for he hath heretofore wonderfullie extolled that grace of God wherby he ſhould deliuer his choſen: but the eſtate of the Church was ſuch, that theſe promiſes ſeemed ridiculous. Theſe are no needles repetitions therefore, but were of neceſſitie to be added for the ſuſtentation of the weake, that that which otherwiſe was incredible, might be aſſuredly confirmed vntounto them.
Who gathers &c.] Iſaiah giues God this title in regard of the circumſtance of the matter in hand, becauſe it is his office to gather in the Church when it is ſcattered abroad, which is confirmed in the ſame ſenſe out of the words of the 147. Pſal. verſ. 2. The Lord builds vp Ieruſalem, and gathers together the diſperſed of Iſrael. For this cauſe then he promiſeth to aſſemble them againe, yea, and to ioine diuers nations vntounto them, that ſo the Church might grow and multiplie into a great number. As oft then as we doubt of the reſtauration of the Church by being aſtoniſhed at the ſight of ſo many ſtormes & tempeſts wherewith it is toſſed, let vsus lay hold vponupon this buckler, and couer our ſelues therewith, namely, that it is the Lords office to gather together the diſperſed of Iſrael; yea, though they were diuided and ſcattered to the vtmoſt part vnderunder heauen, yet, that euen thence will the Lord eaſilie gather vsus, and reſtore vsus to our perfect eſtate: Deut. 30.4.
Yet vvill I gather vponupon him.] I willinglie retaine the proprietie of the Prophets words: Gnal, that is, to, or vponupon: for (as I thinke) he hath an eie vntounto that which he ſaid in the former verſe, namely, that the Temple ſhould be ſet open to all people: and here ſignifies, that God ſhal adde to the Iewes which ſhould be gathered a great number of others, which is now indeed accompliſhed. For he not only gathered together thoſe which were diſperſed in Babylon, but alſo gathers together other ſcattered ſheepe, which often, and almoſt eueryevery day came to paſſe, Iohn 10.16. ſo as he neuer ceaſed gathering till he had added a great heape to thoſe which were firſt gathered.
Verſ. 9. All ye beasts of the field, come to deuoure, euen all ye beaſts of the foreſt.
Hauing comforted the faithfull, he now turnes himſelfe to the hypocrites.IT ſeemes this propheſie agrees not with the former, becauſe whatſoeuer the Prophet hath hitherunto ſpoken was ful of ſweet conſolation, and now he denounceth terrible threatnings, and an horrible deſtruction. Truly one would take theſe things as contradictorie one to another. But hauing comforted the faithful, we muſt not thinke it ſtrange if he now aduertiſe them notwithſtanding touching the calamitie which ſhould enſue, to the end that whē they ſhould ſee all things in an vprore and confuſion, yet they ſhould not faint nor be diſcouraged: as alſo that their neceſſities might therewithall ſtir them vp to runne to the free grace of God with the greater zeale and diligence. There was yet another reaſon. For the hypocrites abuſe Gods promiſes, and glorie thereof falſly: they are readie to conceiue a vaine hope, proudly inſulting in thoſe matters which do nothing at all belong vntounto them. Now you ſee the cauſe then why the Prophet meant to diſappoint them of all matter of reioicing. And thus this propheſie hath a two-fold vſe: Firſt, to preſerue the faithfull from deſperation at the ſight of ſo many calamities which ſhould in a manner ouerwhelme them: and that euen whileſt all things were quiet, by faith foreſeeing the euils to come,This Chapter hath a two-fold vſe. yet they ſhould content themſelues with this only remedie. Secondly, that the hypocrites might be aſtoniſhed with feare and trembling, that they ſhould not inſult in their ouerweenings, nor bleſſe themſelues, vnderunder pretence of theſe promiſes.
God therefore calles not men, but cruell beasts to deuoure the people. He commands the faithfull then not to be troubled, nor to ſuffer themſelues to be tranſported in their minds by diſtruſt whē theſe wild beasts ſhould be ſent. And yet therewithall he meant to awaken them that he might draw them to repentance: and to exhort them patientlie to wait for Gods merciemercy, that ſo the promiſes might not loſe their authoritie.
By the beasts of the field, he meanes all ſorts of beaſts, and ſo comprehends not only the Chaldeans, and Aſſyrians, but alſo Antiochus, Antiochus.the Romanes, and other nations, who afflicted this people with diuers warres. But he eſpeciallie reſpects that diſcomfiture of ye people by the Chaldeans, who afterwards led them captiues into miſerable thraldome.
Verſ. 10. Their watchmen are all blind: they hauehave no knowledge: they are all dumb dogges: they can not barke: they lie and ſleepe, and delight in ſleeping.
NOw he addes the cauſe why the people were deſtinated to this deſtruction,The cauſe of the peoples deſtruction. namely, in regard they were gouerned by wicked Princes and Pastors. Not that the fault reſted whollie in them, and that the people were innocent; but becauſe their ſinne was the beginning of this miſchiefe. For if we follow blind guides, that ſhall not excuſe vsus; but we rather worthily beare the puniſhment of our owne iniquities, in regard the Lord takes away good Gouernors frō ſuch as he meanes to chaſtiſe for their vnthankfulnes.
By the word vvatchmen, he not only vnderſtands the Prophets which had the gift or charge of teaching, but the Iudges, Gouernors, & Kings, whoſe dutie it is to adminiſter all things with equitie and vprightnes. And thus he comprehends two ſorts of gouernors,Magiſtracie and Miniſtrie, as the two eies in mans body, to gouerne the Church by. namely, both Ciuill, and Eccleſiaſticall, whom the Lord had eſtabliſhed as the two eies in the bodie for the well ordering of ye Church. If they be wicked or faithleſſe, there can not a more dangerous plague happen to the Common-wealth.
In the firſt place then the Prophet reprocheth them for their ignorance. 1. Ignorance.For as the principall vertue of a good Pastor is to know what belongs to his charge, that he may be able to diſcerne and iudge what is profitable or hurtfull for his flock, and then to watch ouer them carefullie, and to ſtand as it were vponupon his vvatch-tower, that by all meanes he may procure the ſaluation of his ſheepe: ſo is there nothing in the world that doth worſe beſeeme him then ignorance & blindnes. No man then ſhall be fit for this office,Nothing more vnſeemely then ignorance in a Miniſter. vnleſſe he be acquainted with the right maner of gouerning the people. Hence it appeares what account is to be made of the Idols of our time,Idoll Miniſters. who proudly vaunt with intollerable inſolencie of the title of Paſtors, though in the meane while they be vnlearned, and groſly ignorant.
Secondly, in calling them dumb dogges, 2. Idlenes.he taxeth them of idlenes, and careleſnes. For ſeeing it is required of a good Paſtor that he be diligent & induſtrious:Deſtruction not farre off whē learned and painefull Paſtors are remoued, and ignorant idle-bellies placed in their roomes. in calling them ſlow-bellies, he ſhewes there was nought in them worthie the title of Paſtors. When wee then are depriued of good Paſtors, and that either ſots, or cruell wolues ſucceed them, let vsus ſee and acknowledge Gods wrath therein; and let vsus aſſure our ſelues that deſtruction is not farre off. For from thence, the Prophet gathers his threatnings, and denounceth deſolation to the people, when their Paſtors are dumbe: Prou. 29.18. It followes then, that Paſtors are ordained of God to performe the office of dogges: that is to ſay, to vvatch, to ſcare away theeues and robbers, and not to ſuffer them to enter into the ſheepfold. If dogges then ſtand ſo carefully vponupon their watch, and in ſuch wiſe regard their Maſters profit, as to be alwaies watching for his ſafetie, and will neuer ceaſe barking at thoſe, who it may be are able to kill them: ought not the ſleepie and idle Paſtors bluſh to bee ouermatched by a brute beaſt?
Verſ. 11. And theſe greedie dogges can neuer hauehave enough: and theſe ſheepheards cannot vnderſtand; for they all looke to their owne way, euerie one for his aduantage, and for his owne purpoſe.
3. Couetouſneſſe.THe third vice he reproues in theſe wicked Paſtors, is their inſatiable couetouſneſſe. Though they be idle in gouerning, ſaith he, yet they are valiant and hardie enough in ſupping vp the broth. Some extend theſe words of the Prophet further, namely, that ſuch rule with crueltie: and this vice is expreſly reprooued by …zechiel, 34.4. For falſe Prophets are ordinarily fierce, and behaue themſelues vnciuilly and barbarouſly ouer the poore people. But hee that ſhall aduiſe himſelfe well touching theſe words, hee ſhall ſee that the Prophet taxeth their vnmeaſurable auarice, which hee alſo in the next words paints out at large.
EueryEvery one lookes to his owne vvay.] That is to ſay, they are diligent in their affaires. EueryEvery one ſeekes his aduantage. In a word, his meaning is, that there was none, but preferred himſelfe firſt: as if eueryevery one had bin borne for himſelfe onelyonly.
The word Mikkatſehu, is diuerſly expounded; for ſome tranſlate; To his end: that is to ſay, to his affaires: but this agrees not with the Prophets meaning. Others; After the limits of his couetouſneſſe. But the moſt naturall ſenſe (as I thinke) is right: which phraſe of ſpeech, is alſo common among vsus. EueryEvery one then being giuen vntounto couetouſnes, they drew and appropriated all things vntounto themſelues, ſeeking their owne commoditie, without regarding the good of others.
He which is giuen to inordinate luſts, can neuer ſerue God.Hence wee gather; that he which is giuen to inordinate luſts, can neuer ſerue God: and vvhoſoeuer he be that buſies his braines to heape vp riches, vvill neuer apply his mind to build vp the Church of the Lord. I know not a more dangerous blindneſſe then couetouſneſſe. A true Paſtor therefore ought aboue all other vices to flee that, if he will ſerue God faithfully. Doe wee ſee then that the Prophet complained thus of the wicked Paſtors of his time? Let vsus not bee troubled if the like befall vsus now: Vſe. neither let vsus thinke it any new thing, if wee ſee ſo few to imploy themſelues in good earneſt, in the worke of the Lord.
Verſ. 12. Come, I will bring wine, and wee will fill our ſelues with ſtrong drinke: and to morrow ſhall be as this day, and much more abundant.
HAuing reproued the couetouſneſſe and idleneſſe of the Paſtors: now hee ſets forth their malice and deſperate obſtinacie:4. Deſpera… obſtinacie. for hee brings them in ſpeaking, and deſcribes their wicked talke: whereby we may diſcerne, they could not be reduced into the right way, neither by any admonitions nor threatnings; but audaciouſly contemned whatſoeuer was ſaid vntounto thē. In Chap. 22.13. & 28.15. the Prophet hath recited the flouts of ſcorners, who inuited one another to play the epicures and drunkards, whileſt by the ſeruants of God they were exhorted to faſt in ſackcloth and aſhes. Let vsus eate and drinke, ſay they, for too morrow we ſhall die: as if they ſhould hauehave ſaid; What meane theſe Prophets to importune vsus ſo much? Wee ſhall looke but with leane cheekes, if wee follow their counſell. Theſe and the like blaſphemies they were not afraid to vtter: as we hauehave ſeene in Chap. 22. and 28. And Iſaiah repeates the ſame complaint heere, to wit, that the Paſtors hardened their hearts, and obſtinately contemned the iudgements of God.
Now hee reproues them not for drinking vvine and ſtrong drinke, which in it ſelfe is no vnlawfull thing: but he taxeth their braine-ſickneſſe and brutiſhneſſe, which makes men proudly and preſumptuouſly to deſpiſe the word of the Lord. The abuſe of wine is condemned in other places.Chap. 5. But the Prophet in this place inueighs againſt this frantike malapartneſſe, whereby they loftily combined themſelues againſt God, and trampled vnderunder feete all threatnings, admonitions, reprehenſions; and in a word, all religion. And yet no doubt but hee taxeth this horrible and hatefull vice, in that they ouercharged themſelues with wine and meates, when they had no neede; that neither ſhame, feare, nor reuerence of God or man, might diſquiet their meriments. For it is the cuſtome of the wicked, to glut themſelues with all the belly-cheere they can deuiſe; that ſo they may with the greater boldneſſe and intemperancie, plunge themſelues in their filthineſſe. But is it not an horrible and fearefull example to ſee ſuch a contempt of God; not in ſtrangers, not among the common people; but in the heads and gouernours, who by their godly conuerſation, (in this holy and ſacred order, which was the figure of Chriſt) ſhould hauehave bin guides vntounto others? For the Kings and Prieſts bare in them his image, and were types of him. Wee may eaſily iudge how inſupportable this pride is, whereby men thus furiouſly oppoſe themſelues againſt Gods word. For when we come once to reiect this ſoueraigne and laſt medicine, our caſe is deſperate; we are paſt cure; becauſe we will not ſuffer the Lord to bring vsus againe into the right way. For this cauſe, in Chap. 22.14. the Lord vowes, that this iniquitie ſhall neuer be pardoned.
Thus then the Prophet notes out an extreame impietie: and let vsus obſerue his words diligently; To morrow ſhall be as this day: that is to ſay; HaueHave we bin merry to day? wee will be yet more merry to morrow: let vsus not pine our ſelues away before the time.
He amplifies their fault, becauſe in deriding Gods patience and long ſuffering, they promiſed to themſelues impunitie: as if God ſlept, or ſate idle in heauen, as oft as hee deferres his iudgements. Men at this day indeuor to benumme and bewitch their owne conſciences with ſuch diabolicall prouerbs as theſe, mentioned in this text,Diuelliſh prouerb…. that they may the more freely wallow themſelues in all ſorts of voluptuouſneſſe, and take libertie to commit wicked and execrable impieties. That we then may eſcape this horrible iudgement of God▪ let eueryevery one ſearch and try his owne waies, and a far off let vsus eſpie the wrath of God; leſt being ouertaken at vnawares, wee be ſuddenly ouerwhelmed therewith.