Commentary on Isaiah, Commentary on Isaiah · Chapter 58
THE LVIII. CHAPTER.
Verſ. 1. Cry aloud, ſpare not: lift vp thy voice like a trumpet, and ſhew my people their tranſgreſſions, and to the houſe of Iacob their ſinnes.
This Chapter depends vponupon the former.THis preſent Chapter was ill diuided, in regard this is knit vntounto the former: ſo as if we will vnderſtand the Prophets meaning, wee muſt reade this as if there were no breking off. Iſaiah hath teſtified that the people ſhould be ſo chaſtiſed, that yet ſome hope of peace remained fot them. Now hee confirmes this doctrine, and teacheth that the Lord hath charged him to cry out of the throte,A plaine goſier. or as wee commonly ſay in our ſpeech, with open throte. To what end? Forſooth, to ſhew the people their ſinnes. Neither ſpeakes hee onelyonly of the lifting vp of the voice, but of that vehemencie and ſeueritie of ſpeech (whereof hypocrites ſtand eſpecially in need) as if God thundered vponupon them from heauen. For they flatter themſelues in their vices, if they be not rounly dealt withall, and bee forced to come into the light: nay, no good is to bee done vponupon them, vnleſſe they bee laid vponupon with maine blowes.
Where he addes, ſpare not: it is a forme of ſpeech much vſed among the Hebrewes; I ſpeake, and will not hold my peace: as we alſo commonly ſay; Cry without ceaſing. We hauehave told you that the Prophet ſpeakes not heere ſimply of the ſound of the voice, Crie ſans eſpargner.but ſignifies a ſharpe & biting kind of reprehenſion, wherewith hypocrites muſt be galled to the quicke: as for example, if the Prophets ſhould onelyonly propound the Law of the Lord, and ſhew wherein the rule of a well ordered life conſiſts, ſhould fall into the praiſe of Gods worſhippe, and without any vehemencie reprooue iniquities; what would hypocrites hauehave been the better for ſuch a cold manner of preaching? For their conſciences are ſo drowſie, that they cannot be awakened, but with loud and ſhrill cries. A cold maner of preaching then would doe them no good, vnleſſe they were ſharply preſſed and thundered vponupon with terrible threats.
Saint Paul (imitating the Prophets) hauing proued all mankind guiltie and worthy of death, he riſeth vp with great vehemencie, againſt ſuch as had ſome appearance of holineſſe, and yet abuſed Gods patience. Behold, ſaith he, thou art called a Iew, and reſteſt in the Law, and glorieſt in God, thou knoweſt his will, and approueſt the things that are excellent, being inſtructed in the Law. Thou takeſt vponupon thee to be a leader of the blind, a light to ſuch as are in darkneſſe, an inſtructer of the ignorant, and an inſtructer of them that lacke diſcretion, hauing a forme of knowledge & of ye truth in the Law. But thou which teacheſt others, teacheſt thou not thy ſelfe? thou that preacheſt another ſhould not ſteale, yet doeſt thou ſteale? &c. Rom. 2. Againſt ſuch, in concluſion, hee denounceth iudgement, and the horrible vengeance of God; becauſe they abuſed Gods goodneſſe, and gloried in his name in vaine. Likewiſe in this place the Prophet taxeth the Iewes in particular, who gloried in the name of the Lord, and in the meane while roſe vp in armes againſt him.
This is the courſe then that muſt be taken with hypocrites, who content themſelues with an outward maske of holineſſe, if wee meane to diſcharge our duties profitably, and as we ought. And euen as the Lord hath exerciſed his Prophets in this combat, ſo muſ… wee alſo at this day be in like maner exerciſed; that we may not feare the faces of hypocrites, nor content our ſelues to hauehave reproued them lightly, in two or three words, but to cry aloud with might and maine againſt them.
But, may ſome ſay, If the Lord command ſuch to be reproued for their ſinnes, Obiect. to whom he promiſeth peace, then no doubt but his meaning was to leaue them ſome hope of ſaluation: and yet it is out of queſtion, that this ſpeech is directed to the reprobates, againſt whom before he proclaimed open war. I anſwere, the faithfull were then few in number: for a ſmall remnant only imbraced this peace which was offered them. When Iſaiah then giues hope of a peace neere hand, he had reſpect to that little flocke: when he proclaimed warre, that was to terrifie the multitude, who were reuolted from God, and contemned all admonitions. For the ſtate of the people was ſuch that nothing was ſound nor pure among them, as we hauehave ſeene in chap. 1.21.
He mentions the houſe of Jacob, in regard the moſt of the people were corrupted. Now this diſtinction in the Prophets Sermons is diligently to be noted of vsus, in that they now ſpeake to the whole bodie of the people: and by and by reſtraine their ſpeech to a ſmall number of the faithfull. But it is not without a very ſharpe and biting reproch that hee calles thoſe his people, and the children of Iacob, which were degenerate from their originall, and had ſhamefully reuolted from the faith of the Patriarks. This therefore is a yeelding of ſo much to them: but with a plaine mocke. As if he ſhould ſay, There are no deſerts at all of theirs which ſhall priuiledge them from hearing their owne.
Verſe. 2. Yet they ſeeke mee daily, and will know my waies, euen as a nation that did righteouſlie, and had not forſaken the ſtatutes of their God: they aske of me the ordinances of iuſtice: they will draw neere vntounto God, ſaying.
A preuention to an obiection.HE meant here to take from hypocrites all occaſions of replies, for they had their exceptions readie, We feare, ſerue, louelove, and ſeeke God with our whole hearts. Wherefore blameſt thou vsus as if we were infidels? For we would thou ſhouldeſt wel know we order our liues according to the ordinances of the law. But to meete with this obiection, hee denies that they doe any thing purely or ſincerelie: but that all is hypocriticall, and from the teeth outvvard; and therefore God who chieflie requires a perfect heart, Gen. 17.1.reiects ſuch a fained ſeruice.
And wee are to obſerue the order which the Prophet here followes. For hauing proclaimed open warre againſt the wicked and hypocrites, he now ſeuerely reprooues them, and ſtripes them quite of their fained pretence, vnderunder which they ſhadowed thēſelues. For thus they were to be handled and to bee ferreted out of their lurking holes: otherwiſe doctrine would profit them but little or nothing. Which order as al the faithful are to obſerue in regard of others; ſo ought eueryevery one to applie this doctrine to his ſeueral vſe, that he may not pleaſe nor flatter himſelfe in his vices, leſt he deceiue his owne heart, or ſuffer himſelfe to be ſeduced by the illuſions of the diuell. Let eueryevery one bring with him a pure and an vpright heart, if he meane to profit in the pure doctrine; and to be acceptable to his God.
Moreouer, although Jſaiah attributes to theſe diſſemblers and diſloyall ſome kind of holineſſe:How he ought to come to bee fitted that meanes to profit by the word. yet he againe taxeth them with a verie bitter flout, as if hee ſhould ſay, Your impudent boaſting is accompanied with too manifeſt an obſtinacie. And thus it is not only a plaine mocke, but there is a complaint mingled therewith, for preſuming to ſerue God in hypocriſie. Whereas if their ſhewes were rightlie examined, and that the whole courſe of their liues were ſufficiently ſifted, it would be found that their hearts were farre remote from God.
They aske of me.] Thoſe who thinke that hypocrites doe here complaine of God, and riſe vp againſt him as it were to pleade the matter with him, hauehave not rightly conceiued of the Prophets meaning. I confeſſe we ſhal ſee this hereafter: but before that he plucks off from them that maske of fained holineſſe. Hauing ſaid then that they ſought God dailie, as if nothing had bin deerer to them then religion, he proſecutes the ſame ſentence, and ſaith, that they asked of him ordinances of iuſtice, to the end they might honour God, and follow an vpright courſe of life; to wit, when they made ſhew to burne with zeale.
And no queſtion but the Prophet here recites the chiefeſt exerciſes of the faithfull, which ſometimes hypocrites in appearance ſeeme to imitate. Now the maine point of true godlineſſe conſiſts in ſeeking to Gods reuealed will, that our conuerſation may bee ſquared according to the rules which hee giues, and to depend vponupon his ſacred mouth. But the hypocrites doe counterfeit this in ſuch wiſe, that for the moſt part they ſeeme to practiſe that which appertaines to Gods worſhip in an higher meaſure then the faithfull.
Verſ. 3. Wherefore hauehave wee faſted, and thou ſeeſt it not? Wee hauehave puniſhed our ſelues, and thou regardeſt it not. Behold, in the day of your faſt you will ſeeke your will, and require all your debts.
HEe paſſeth on further in the ſame argument, and ſaith,He ſtill proſecutes the ſame argument in this and in the next verſe. that beſides this hypocriſie which thus blindes thoſe that ſerue God to the halues, pride doth ſo ſuperabound in them, that they dare in plaine termes make oppoſition againſt God himſelfe: and when hee preſſeth them neere, they burſt forth into complaints, as if he offered them great wrong. As if they ſhuld hauehave ſaid; Haſt thou any reaſon to reiect our ſeruices, faſts, and praiers? Wherefore ſhouldſt thou not accept of them? Canſt thou in equitie ſuffer vsus to puniſh our ſelues thus for nothing? Hee hath already granted to the hypocrites ſome ſhew of holineſſe, whereby they deceiued the world: but now he ſhewes that rhey were beſotted, and ready to burſt with pride inwardly, vnderunder pretence of their painted workes, with which they thought to ſatisfie God, and in regard thereof, outfaced the Prophets, and flattered themſelues in their wickedneſſes, namely, in their infidelitie, rebellion, and obſtinacie againſt God; diſtruſt, crueltie, deceit, and oppreſſion. Theſe were light matters with them, and they thought they might eaſilie purge themſelues of them, by fastings and ſuch bodily exerciſes: for theſe were their goodly merits in which they imagined the whole worſhip of God conſiſted, and by which they hoped to be abſolued from all their ſinnes. And thus they ſtrained at a gnat, and made no bones to ſwallow a Camell: Mat. 23.24.
But if the Iewes had onelyonly been ſuch, and that the world were now growne better, then ſhould we be inforced to ſeeke out examples heere of farre hence: but ſeeing we hauehave experience eueryevery day of the like dealing, we need not ſpend much time in the expoſition of this text.
Beſides, this complaint may as well be referred to the word as to the power of God. For the Lord iudgeth hypocrites both waies. Firſt, he reprooues them by his word: and ſecondlie, he puniſheth their wicked obſtinacie. This may then be referred as well to his corrections, as to the former reprehenſion. But yet I had rather referre it to the word: and I thinke that the hypocrites who vaunted of their faſts, are here rebuked for oppoſing theſe exerciſes againſt the Prophets admonitions. As if forſooth they had been the true ſeruants of God, and that they were wrongfully reprooued.
Neither am I of their mind who thinke that the people complaine of God for vſing them ſo ſeuerely in this their baniſhment. But I rather thinke they complaine of the Prophets of God, who as they thought, rebuked them too ſharpelie. For the Iewes would needs be held for zealous and deuout men, and could not endure that any ſhould condemne them of impietie or iniquitie. And for this cauſe the Prophet diſcouers their affections; & tels them that they ſtroue againſt God: that ſo they might know they had not to doe with a mortall man.
In the ſecond part of the verſe (in the perſon of God) he refutes the vertues which the hypocrites proclaimed with ſound of trumpet. The reaſon is, becauſe they neuer made any reckoning, touching ye putting off of their froward and carnall affections, nor began not at the deniall of themſelues. For hee condemns them eſpecially for being giuen to their luſts: and then mentions certaine particular vices: Whence wee may gather, that they were touched with no care of repentance.
Verſ. 4. Behold, yee faſt to ſtrife and debate, and to ſmite with the fist of wickedneſſe: yee ſhall not faſt as yee doo to day, to make your voice to be heard aboue.
The reaſon Why God regarded not the I…wes faſts.THis verſe muſt be ioyned to the former. For in regard the Lord brought in the hypocrites complaining of ye Prophets vehemencie and ſharpeneſſe in the firſt member: now in this ſecond he yeelds a reaſon wherefore the Lord regarded not their faſts and other workes: namelie, becauſe none of theſe things proceeded from a pure affection of the heart. Now he ſhewes what their hearts were by the fruites: for he brings them to the commandements of the ſecond table, whereby it is eaſie to diſcerne what wee are within.
The puritie of the heart manifeſts it ſelfe in an vpright conuerſing with our neighbours, and in abſteining from all fraud and violence. Theſe are ye liuely repreſentations of a pure affection: without which God reiects, yea abhorres all externall ſeruices. For where deceit, extortions and robberies hauehave the full ſcope, it is moſt certaine that there the feare of God hath no place at all. He reprocheth the hypocrites then that vnderunder colour of their faſtings, they took the greater libertie to oppreſſe their brethren, and to follow their luſts the more freely. Wee hauehave experience of this eueryevery day: for manie faſt, not onelyonly to obtaine pardon for their fraudes, and thefts, and libertie to play the theeues the more freely; but alſo that during the time of their faſts, they may hauehave the better leiſure to caſt ouer their reckonings, to reade their bils and obligations, to count what gaines are come in by their vſurie, Vſurie. and to deuiſe waies how to intangle the goods of their debters within their nets. And therefore for the moſt our hypocrites put off this buſineſſe vntill Lent,Lent. and to the ſet faſting daies; and ſuch as are the moſt notorious hypocrites, will heare manie Maſſes eueryevery daie, that vnderunder pretext of religion, they may plot their coſenages and treacheries with more freedome, that ſo no man may come to interrupt them. Laſt of all, the Prophet reiects their faſts, notwithſtanding the high account which they made of them; becauſe by meanes hereof, Gods wrath was the more prouoked.
And by and by after he alſo reiects their prayers: God approues no ſeruice, but that which proceedes from the ſincere affection of the heart.whence it appeares (as we hauehave more largely ſhewed vponupon the firſt Chapter) that God approues no ſeruices at all, vnleſſe they proceed from the ſincere affection of the heart. Truly there is no ſacrifice more excellent then prayer, and yet we ſee notwithſtanding that the impuritie of the heart pollutes and defiles all our prayers. Moreouer, in regard that faſts are vſuallie ioined with prayer, the Prophet takes it for granted,Faſting, a dependance of Prayer. for indeed, it is a dependance of prayer. He forbids ſuch kind of men then to make ſolemne prayers with faſts, becauſe they ſhall gaine nothing thereby, vnleſſe peraduenture that the Lord will puniſh them the more ſeuerely for it. And hence we gather (as we hauehave ſaid before) that ye Lord reiects all externall works, if the true feare of his Maieſtie goes not before.
The faſt which was in vſe among the Iewes is not here in it ſelfe condemned,The Iewes faſt not condemned in it ſelfe. as if it had bin a ſuperſtitious ceremonie, but the abuſe of it, & vaine confidence in it. Which we are well to obſerue: for we muſt goe another way to worke with the Papiſts, if we ſhould ſtand to reproue their faſts, which are meerely ſuperſtitious, in regard they are tied to certain daies and times, as if the reſt of the yeere it were lawfull to cram their bellies.Faſt of Papiſts meerely ſuperſtitions. They alſo hold fleſh to be vncleane, and in the meane while ſtuffe themſelues vp to the throates with iunckets, & delicate meates. In a word, if ſo be they eate and drinke their fils only once in the day when they keepe their faſt, they thinke then they hauehave done a worke of ſupererogation. Seeing then that there is nothing in all that which they doe that may be approued of, wee may ſimplie condemne them. But Iſaiahs diſpute was in another kind: for the faſt which the Iewes obſerued was laudable in it ſelfe, becauſe God had inſtituted, it, Leuit 23.27. and 16.29.30. But the falſe opinion only was condemned. As for the Papiſts, wee muſt condemne not only their falſe opinion, but the inſtitution of their faſts alſo, in regard it is wicked. The Papiſts ioine together with the Iewes in this, namely, that they thinke God beholding to them for it, and in that they thinke to merit by it.Faſting alone is no ſeruice of God. But a faſt alone is no ſeruice of God, neither is it required in it ſelfe as other works commanded in the law: but it is an outward action, as an handmaid vntounto prayer; and is profitable either to tame the fleſh, or to teſtifie our humiliation. As when we feele our ſelues guiltie, we deſire God in the day of our aduerſitie that hee would turne his wrath away from vsus. But he that would be further inſtructed touching this point,Inſtitutions of Caluin. let him reſort to our Inſtitutions, Lib 4. Chap. 12. Sect. 14. 15. 16. 17. and there he ſhall find a more ample diſcourſe both concerning the vſe and end of it.
Verſ. 5. Is it ſuch a faſt that I hauehave choſen, that a man ſhould afflict his ſoule for a day, and to hang downe his head like a bulruſh; and to lye downe in ſackcloth and aſhes? wilt thou call this a faſting, or an acceptable day vntounto the Lord?
A confirmation of the confirmation.HE confirmes the former ſentence, and ſhewes that God neither approues nor condemnes faſting in it ſelfe further then when it is applied to the right end. Now his meaning was not vtterly to aboliſh it, but the wicked abuſe of it, to wit, when men put holines in it, and either in deſpiſing or neglecting true godlines, they thinke that the bodilie exerciſe alone ſufficeth. For hypocrites are euer wont to make the moſt they can of their externall ceremonies, and that no leſſe, then if they were ſatisfactions to appeaſe God withall. Now in regard that men accor…ing to their headines dare of themſelues define what Gods ſeruice is, he therfore brings vsus backe expreſlie to his own difinition of it, to the end our reaſon may not giuegive ſentence that a thing is right, vnleſſe we be firſt aſſured that he approues of it: for howſoeuer men pleaſe themſelues, and be highly conceited of their owne vnderſtandings, and malepertlie vaunt thereof, yet the Lord reiects and abhorres ſuch pride; for he reſerues it in his owne power to make choice of that which he likes beſt, neither doth it belong to any other.
To chuſe, is as much as to like or allow of: but he proteſts that this is not acceptable vntounto him to ſee one continue a day without meate, and to goe ſorrowfullie with his head hanging downe. Simile.The Prophet hath vſed a very fit ſimilitude: for as the bulruſh bowes it ſelfe eaſily, notwithſtanding it ſtands bolt vpright, ſo hypocrites hauehave skill to bow and hang downe the head, as if they were brought low with faintnes, or to ſignifie ſome vaine appearance of humilitie. His meaning was therefore to taxe theſe ſuperſtitious geſtures wherein hypocrites are wont to place a kind of holineſſe.
Sackcloth and aſhes were added to faſting then chieflie,When ſackcloth and aſhes were chieflie in vſe. when they made ſolemne profeſſion of their repentance: for they couered themſelues with ſackcloth, and laid aſhes vponupon their heads. God approued this as an holie and laudable exerciſe. And we alſo ſee that the Prophets ſummoning the people to repentance, hauehave called them to ſackcloth and aſhes, Ioel. 1.13. But as we hauehave formerly ſaid that faſting is not here condemned in it ſelf, no more doth Iſaiah condemne theſe externall rites; only he rebukes hypocrites for ſeparating the truth from the ſignes.
If any ſhall aske, Queſt. whether ſackcloth and aſhes agree to our times or no: Anſ. I anſwere, that they are things indifferent, which may alſo be vſed to edification. And yet it is not needful to vſe ſuch ſhadowes now in the light of the Goſpel, which hath brought vsus greater libertie. Herewithall we are alſo to note the difference which is betweene the Eaſterne people who vſe many ceremonies: and the Weſterne, who are much more ſparing therein, ſo as if wee ſhould imitate them, it would be little better then a may-game, or apiſh tricks. And yet this hinders not them who are deſitous to confeſſe their faults; to clothe themſelues in vile rayment after the maner of the penitents, who craued pardon and merciemercy.
An acceptable faſt.] From hence we obſerue that faſts were celebrated whē ſolemne prayers were made; and that all the Church was aſſembled together. For faſting is but the handmaid of prayer,Faſting the handmaid of prayer. as we hauehave ſhewed before; and wee alſo ſee that Chriſt addes it thereunto, Matth. 17.21. It is not inſtituted then in regard of it ſelfe, but tends to another end.
Verſ. 6. Is not this the fasting that I hauehave choſen, to looſe the bands of wickednes, to take off the heauie burthens, and to let the oppreſſed goe free, and that yee breake eueryevery yoke?
THe Prophet ſhewes wherein the true offices of pietie which are principally commanded of God conſiſt, namely,What duties God allowes of in faſting. in comforting the poore and oppreſſed. Obiect. But it ſeemes the Prophet vtterlie aboliſheth fasting, when in ſtead thereof hee recites thoſe works which are much more acceptable vntounto God. I anſwere, Anſ. Faſting approoued when charity is ioyned with it.that fasting is then approued, when charitie is ioined with it. The Prophet brings vsus to this principle, to wit, that our conſciences may be pure & ſound, & that we exerciſe our ſelues in ſhewing brotherly kindnes one to another. For if this order be duly obſerued, then faſting being added thereto, wil be pleaſing and acceptable to the Lord. But, may ſome ſay, here is not a word vttered touching the puritie of the heart. Anſ. I anſwere, it is vnderſtood by the fruits that proceede from the ſame, or from the workes by which it is eaſie to diſcerne what the heart is. In the next place he numbers vp the duties of the ſecond Table, and ſo vnderunder this part vnderſtands the obſeruation of the whole Law; as wee hauehave ſeene in Chap. 56. For it is not enough to be beneficial to our neighbours, if in the meane while we contemne God. But we are to note our Prophets meaning: for in as much as we cannot hold the band of brotherly louelove with our neighbours, vnleſſe the louelove of God goe before, to examine whether this louelove and feare of his Maieſtie bee in vsus or no, hee requires theſe Chriſtian duties, as the neereſt ſignes therof, namely, if we liue with our brethren, iuſtly, louingly, and without offering them any hard meaſure. Adde alſo, that an outward appearance will not ſerue the turne: for where the Spirit of God beares not rule, there charitie is cold. And therefore S. Paul makes expreſſe mention of louelove among the fruits of the Spirit: Gal. 5.22. When the obſeruation of the Law is mentioned then, we vnderſtand not onelyonly the outward actions, but the affections of the heart muſt alſo come into account.
To looſe the bands of vvickedneſſe.] Some expound it; The wicked thoughts, wherewith men are bound and intangled. But it ſeemes Iſaiah meant otherwiſe, to wit, that hypocrites are very mercileſſe towards the poore, and lay very heauie yokes vpō them. He calles that knots or bands, which wee commonly terme oppreſſions. To which agrees that which is added, to take off the heauie burthens, vnderunder the weight whereof, the poore & needie grone, and are in a maner ouerwhelmed therewith. The Prophet then ſets not downe the definition of a faſt, but ſhewes what the Lord chiefly and principally requires in the firſt place: alſo by what meanes our ſeruice may bee acceptable before him: and how thoſe ought to bee fitted and prepared that meane to faſt.
Verſ. 7. Is it not to deale thy bread to the hungry, and that thou bring the poore that wander vntounto thine houſe? When thou ſeeſt the naked, that thou couer him, and hide not thy ſelfe from thine owne fleſh?
He ſtill goes on in deſcribing the duties of louelove.HEe goes on in deſcribing the duties of louelove, which hee touched in the former verſe. For hauing ſaid in the firſt place, that wee muſt abſtaine from doing any wrong; now he admoniſheth vsus to ſhew our ſelues liberall and lowly towards the afflicted, and ſuch as ſtand in neede of our helpe.Two parts of equitie. For there are two parts of equitie and iuſtice. Firſt, that we offer no man any wrong: ſecondly, that we imploy our riches and goods towards the maintenance of them that are in want and neceſſitie: and theſe two parts muſt be ioined together. For it is not enough to abſtaine from violent courſes, vnleſſe therewithall we ſhew mercy in relieuing our poore brethrens wants. Neither is it ſufficient to ſuccour one, if you rob from ſome to beſtow vponupon others; for wee muſt not relieue our neighbours wants by thefts and pillages. And if thou haſt committed any iniuſtice, crueltie, or extortion, thou oughteſt not to make amends by calling in God to thee, as if thou wouldſt make him partner with thee of thy ſpoiles. It is neceſſarie then, you ſee, that theſe two parts be ioined together, if we would hauehave God to approue and allow of our charitie.
In commanding them to breake their bread to the hungry, he meant to take away all excuſes from the couetous and niggardly, who are wont to reply, that their goods are their owne: like Nabal, 1. Sam. 25.11. It is mine owne, ſay they, and therefore I may keepe it to my ſelfe. Why ſhould I make that common, which God hath giuen me for my particular vſe? The Prophet anſwers, that it doth indeed appertaine vntounto thee, but vponupon condition that thou dealeſt out part thereof to the hungry and thirstie: and not that thou ſhouldeſt eate all thy ſelfe alone. Truly common reaſon teacheth vsus, that the hungry are defrauded of their right, vnleſſe their wants be ſupplied: yea, ſuch a wofull ſpectacle often moues the moſt barbarous and cruell to compaſſion.
Afterwards hee reckons vp ſome particulars, which are vſually wont to mollifie the ſtonieſt heart, and moue them to ſhew merciemercy. The reaſon is, that their inhumanitie which are not touched with the ſenſe of the pouertie, and need of their brethren, might be the leſſe excuſable.
Laſtly, hee concludes, and hide not thy face from thine owne fleſh: where we are to note this word fleſh; for thereby he meanes all men in generall; not one, whereof wee can behold, but therein of neceſſitie wee muſt view our owne nature, as in a glaſſe. It is great inhumanitie then to diſdaine and deſpiſe thoſe in whom wee are forced to acknowledge our owne image.
Verſ. 8. Then ſhall thy light breake forth as the morning, and thine health ſhall grow ſpeedily: thy righteouſneſſe ſhall goe before thee, and the glory of the Lord ſhall imbrace thee.
THe Prophet ſhewes that God is not ouer rigorous,A preuention of an obiection. neither requires hee of vsus more then is neede, though hypocrites complaine cauſleſly neuer ſo much, in accuſing him of too great ſeueritie: for when their workes are condemned, then they gnaſh the teeth, and anſwer, that God can neuer be content; and therefore they know not what they ſhould doe more, nor what way to take. Hee anſwers them againe, that God requires no more but a pure and vpright heart: that is to ſay, a good conſcience. If they hauehave that, he will ſhew them mercy, and in gathering them together againe, will giuegive teſtimonie of their holineſſe, and will bleſſe them eueryevery manner of way, whom he hath iuſtly chaſtiſed for their diſloyalties. In a word, that they ſhall hauehave no occaſion at all to murmure, as if he were too ſharpe towards them; becauſe they ſhould taſte of his bountie and liberalitie, if in reiecting all hypocriſie, they would diſpoſe themſelues to worſhip him in ſinceritie.
We muſt note the particle then. For on the contrarie, it ſignifies that hypocrites are very farre off from this pure worſhip of God, though they would be taken for the holieſt men in the world. But the Prophet holds them more then conuinced, when by their owne workes he ſhewes that they neither feare nor reuerence the Lord.
By the word light, he meanes a proſperous eſtate: as on the contrarie; darkeneſſe ſignifies a life full of miſerie and calamities. And this we know is a phraſe of ſpeech much vſed in the Scriptures.Mich. 7.8. Chap 42.16. Health, notes out an happie and quiet life, as we ſhall ſee anon in another place. For the plagues which were inflicted vponupon this people by the hand of God in regard of their ſinnes, had almoſt conſumed them: ſo as they pined away as a ſicke man that is brought low by a languiſhing diſeaſe. For there is no ſickneſſe ſo ſharpe, as to be preſſed with the iuſt vengeance of God, or to be waſhed vnderunder his curſe.
The word righteouſneſſe may be taken two waies: either for a teſtimonie of vprightneſſe: or for an eſtate well ordered: becauſe God would heale the confuſions, and place all things in their firſt eſtate. The firſt ſenſe then will be; after God ſhall be reconciled with thee, the teſtimonie of thy righteouſneſſe ſhal appeare before him and before men; as if an Herauld of armes went before thee. There are other expoſitors, which had rather take righteouſneſſe, for a well ordered commonwealth, which is a gift of God, and no ſmall token of his fatherly louelove. And in other places alſo we hauehave ſeene that it is taken in this ſenſe amongſt the Hebrews. But the laſt member which followes, the glorie of the Lord; cauſeth me rather to follow the firſt expoſition, Thy righteouſneſſe ſhall goe foorth, that is to ſay, All ſhall know that thou art iuſt and holie; vvhereas before thou waſt guilty and conuicted. And thus the glorie of the Lord ſhall be put vponupon thee: whereas before thou wert ouerwhelmed with ignominie and reproches. For we are expoſed to ſhame and contempt, when we beare the puniſhment of our tranſgreſſions.
Verſ. 9. Then ſhalt thou call, and the Lord ſhall anſwere: thou ſhalt crie, and hee ſhall ſay, Here I am: if thou take away from the middeſt of thee the yoke, the putting foorth of the ſinger, and wicked ſpeaking.
ISaiah proſecutes that which he hath alreadie begun to intreate of, namely, that the Iewes ſhould proſper in all things,The ſame argument further proſecuted. if they liue in ſuch equitie, and ſo abſtaine from all wrong, that thence men may take notice of their piety and religion. For he pronounceth that which is ſaid by Hoſea, and is repeated by Chriſt: That merciemercy ought to bee preferred before ſacrifice: Hoſ. 6.7. Matth. 12 7. Hauing ſpoken then of the duties of charitie, and likewiſe hauing proteſted that ſuch as performe them ſhall be happie; now he ads, Then thou ſhalt cal, and the Lord ſhal heare thee. For herein conſiſts the chiefeſt part of our happineſſe: namelie, if God vouchſafe to heare vsus: contrariwiſe, there cannot befall vsus a more wofull condition, then when hee is our enemy.
Now for the exerciſe of our faith, he attributes that to our prayers which he is minded to beſtow voluntarily,Wherein our principall happineſſe conſiſts. and of his meere liberalitie. For if he ſhould ſtill ſupplie vsus with his benefits while we ſlept, as it were; the affection of prayer would grow cold in vsus, yea would be vtterly frozen vp; and ſo his liberality ſhuld nouriſh our ſloth & negligence. Albeit then that hee preuent vsus by his free grace; yet will he hauehave our prayers to come betweene: and therfore he addes, Thou ſhalt crie, and he ſhall ſay, Here J am. For this promiſe containes alſo an exhortation, to the end we ſhould not remaine idle. When hee ſaith, Here am I: this appertaines not to our outward ſenſes; but by the effects he ſhewes that he is neere vntounto vsus, and afuours vsus.
And in the end of the verſe he repeates againe, that God will be pacified towards the Iewes, if ſo be they did repent. By the yoke, he comprehends all the moleſtations wherewith the poore were vexed. As if hee ſhould ſay, If thou ceaſeſt to moleſt thy brethren, and abſtaineſt from deceit and violence: the Lord will bleſſe thee eueryevery kind of way.
The lifting vp of the finger alſo, containes vnderunder it all manner of iniuries. For wee are wont to ſay, Lift vp thy finger, when we meane to deale cruellie with our neighbours, or to offer them any outrage. The vvord of vanity, is the third kind of wrong, by which wee hurt our neighbour in deceiuing them with ſweet and ſugred words. For all iniquitie is compoſed either of ſecret fraud and malice: or of open violence.
Verſ. 10. If thou powre out thy ſoule to the hungrie, and refreſh the troubled ſoule: then ſhall thy light ſpring out of darkeneſſe, and thy darkeneſſe ſhall be as the noone day.
POwre out thy ſoule.] He continues to recommend vntounto them the duties of charitie. For the whole ſumme of his exhortation is to ſhew that men worſhip God in vaine, if they onelyonly offer vntounto him ſome cold and naked ceremonies, ſeeing Gods true and pure worſhip conſiſts not in ſuch childiſh things: but rather commands and chargeth vsus to liue in innocencie and vprightneſſe with our neighbours: doing them good to our powers, and being readie to helpe them when need is, readilie and cheerefully.
The two parts of this dutie are to be marked, which Iſaiah alſo hath expreſly diſtinguiſhed. For in the firſt place he commends vntounto vsus the affection of pitie and compaſſion: in the next place he exhorts vsus to manifeſt the ſame by the effects. For it is not ſufficient to doe good to men, vnleſſe it proceede from a franke and willing mind. If I diſtribute all my goods to the poore, ſaith S. Paul, and hauehave not louelove; I am nothing: 1. Cor. 13.3. Thus then to powre out the ſoule, ſignifies nothing elſe but to pitie our brethrens miſeries, & to be as much affected with their wants, as if we our ſelues were afflicted with them: Heb. 13.3. As contrariwiſe all ſuch as are ſtrait laced being giuen to their priuate commodities, ſhutting vp their bowels, and are void of affection, 1. Iohn 3.17. are called men of an hard heart.
Whereas others tranſlate, If thou preſenteſt thy ſoule: it a agrees not. The ſame promiſe with that in verſe 8. followes, and vnderunder the ſame ſimilitude or figure. For by darkeneſſe he vnderſtands a wofull eſtate: and by light, an happie and proſperous condition. As if he ſhould ſay, The Lord will cauſe all thy miſeries which now ouerwhelme thee to ceaſe: and a ſudden felicitie ſhall ſucceed the ſame. Hee ſhewes therefore that they had no cauſe to complaine of God when afflictions preſſed them ſo the quicke; becauſe they ſhould foorthwith eſcape, and enioy an happie eſtate, if they ſerued and obeyed God.
Verſ. 11. And the Lord ſhall guide thee continually, and ſatisfie thy ſoule in drought, and make fat thy bones: and thou ſhalt bee like a watred garden and like a ſpring of water, whoſe waters faile not.
THe Lord ſhall guide thee.] Now hee more clearely expreſſeth that which he touched before in briefe, and vnderunder borowed ſpeeches. Namely, that God will bee their leader: ſo as nothing ſhall hinder them from enioying all things in abundance. It is ſaid that God guides vsus, when we feele by experience that hee goes before vsus, as if wee ſaw him with our eies. Next hee addes, that this ſhall not be for a time; becauſe God neuer leaues thoſe that bee his in the mid way; but with an vnchangeable courſe continues his benefits alwaies vntounto them. For this cauſe the Prophet alſo promiſeth fulnes and ſacietie in their extreameſt penurie. For God hath abundance of bleſſings alwaies in his hand wherewith to relieue the wants of his children. And ſurely his onelie bleſſing is more worth then the ſweeteſt dewes that can fall in an whole yeere. And yet he doth not promiſe to the faithfull, that they ſhall hauehave alwaies a goodly and plentifull increaſe of fruites, and good ſeaſons to end their harueſt and vintage well; but that God will nouriſh them, albeit the earth ſhould bring foorth no foode at all. And thus he commands them to depend vponupon Gods helpe, and to content themſelues therewith, notwithſtanding that the barrenneſſe of the earth ſhould put them to their ſhifts.
In this ſenſe it is ſaid afterwards, Hee vvill make fat thy bones. He ſaith not yt they ſhall be full fed and fat; but ſo leane, that their bones ſhall pierce the very ſkinne. Hee calles them bones then, who are pinched with penury and famine. In a word, ſuch as in whom there is nothing left but skinne and bones vtterlie ſhrunke vp and withered. And thus he ſignifies that the Iewes ſhould hauehave to wreſtle againſt famin and leannes, vntill God ſhould be pleaſed to reſtore them.
Heereunto appertaines that which hee addes touching a vvatered garden, and of the ſpring of vvaters. For Iſaiah cannot ſatisfie himſelfe in expreſſing the largeneſſe which God would powre out vponupon his ſeruants, that ſo men might ſeeke the cauſes of dearth no where but in themſelues. The ſumme is, that this fountaine of Gods bountifulneſſe ſhall neuer faile nor bee drawne dry, if ſo bee wee ſtoppe not vp the ſame by our frowardneſſe.
Verſ. 12. And they ſhall be of thee, that ſhall*Or, reſtore the old deſerts. build the old waste places: and thou ſhalt raiſe vp the foundations for many generations; and thou ſhalt be called the repairer of the breach, and the reſtorer of the paths to dwell in.
BY deſerts, the Prophet meanes an horrible waſte which befell the Iewes at that time,An obiection preuented. when they were led captiues: for the Land became like a deſert, the cities were ruinated, the Temple was razed, the people made bondſlaues, and ſcattered into all quarters. Hee calles them deſerts, and old, becauſe they could not be ſo ſoone reedified; neither was there any hope left that the people ſhould be reſtored to their firſt eſtate. If any Citie be waſted or laid on heapes, yet as long as the inhabitants remaine there, it may in ſhort time be reſtored: but if the inhabitants which dwelt therein be dead, or hauehave bin carried away into a farre Country, and ſhall be long abſent, what hope is left that ſuch a Citie ſhould be new built againe? Wil it not ſeeme ſtrange if a long while after the ruine thereof, one ſhould ſay; The people vvhichwhich ſeemed forlorne, ſhall build and repaire it againe? Seeing this promiſe then was incredible, the Prophet meant to meete with this doubt. For they might obiect; If the Lord meant to raiſe vsus to our former eſtate, why ſuffers he vsus to languiſh ſo long a time? He anſwers, that the length of time ſhall not let God to raiſe vp the things againe that were fallen to the earth for many yeeres together. Now this muſt not be reſtrained to the building of the Temple begun by Zerobabel, and continued by Nehemias, Ezra. 3.8. but it comprehend… the reſtauration of the Church, which was effected ſome ages after.
Of thee] ſignifies that out of this people almoſt dead; ſhould come foorth ſuch as ſhould repaire theſe wofull ruines. And thus they ſhould be the Carpenters and Maſons to reedifie Ieruſalem. A little after he ſeemes to attribute to all the people that which he now reſtraines to ſome particulars, but the ſenſe notwithſtanding remaines alwaies the ſame. For if it be asked, Who reedifed Ieruſalem? Truly it was this people. But out of this infinite multitude God culled out an handfull, and cut off all the reſt. Some thinke that the Cities ſhould not be big enough to containe ſo many people, for which cauſe they ſhould be forced to build thoſe againe which were throwne downe before. But this ſeemes too farre fetched.
By the foundations from generation to generation, whereof he ſpeakes in the ſecond member, ſome thinke that the Prophet only repeates that which he ſaid before, and ſo expound foundations of generations, becauſe they had a long time bin ouerthrowne, in regard theſe buildings were forthwith to be reedified and ſet vp: but many impediments ſhould come betweene that ſhould cauſe the worke to ceaſe: notwithſtanding this may be referred to the time to come thus; Thou ſhalt reare vp the buildings which ſhall remaine for a long ſpace, for he ſeemes to promiſe vntounto the Church ſuch an eſtate as ſhal continue a long while: as if he ſhould ſay, other buildings ſtand not long, but this ſhall indure for many generations. If any had rather referre it to the time paſt, I gainſay him not.
And thou ſhalt be called.] The Prophet here comprehends two points. Firſt, that the people ſhould reſemble a ruinous building: Secondly, that they ſhould ſhortly be built againe. But he attributes to the Iewes that they ſhall be the repairers and directors of the paths, in regard the Lord ſhall vſe their ſeruice to that end. Wee hauehave heere then an excellent promiſe, namely, that the ruins of the Church ſhall be gathered againe together, and repaired. Now ſeeing the Lord will vſe our ſelues in this worke, let nothing hinder vsus from imploying our whole ſeruices this way. And albeit the world reſiſt and ſcorne vsus as witleſſe people, yet let vsus be of good courage, and ouercome all theſe impediments. For we muſt be valiant and bold when we know it is the Lords vvorke, who hath enioined vsus thus to doe.
Verſ. 13. If thou turne away thy foote from the Sabbath, from doing thy will on mine holy day, and call the Sabbath*Or, delites. a delite, to conſecrate it as glorious to the Lord, and ſhalt honor him, not doing thine owne wayes, nor ſpeaking*Or, thy words. a vaine word.
SOme thinke the Prophet hath reſpect to the outward obſeruation of the Sabbath, becauſe it was not lawfull to trauaile on that day. Now howſoeuer I reiect not this, yet I take it that the ſenſe hath a larger extent; for vnderunder the figure Synecdoche, he ſignifies the whole courſe of mans life, it being a thing well knowne to all, that by vvalking, our whole conuerſation is vnderſtood. He ſaith then, If thou ceaſeſt to follow thine owne ſwinge: if thou ſhut vp all paſſage againſt thy ſelfe: vvalke not vvhither thy fantaſie leades thee, &c. For they are ſaid to turne their feete from the Sabbath who impoſe not this law vponupon themſelues, namely, not to wander whither their vnbridled luſts would carrie them.
Now as before vnderunder the faſt he comprehended all ceremonies, and ſhewed that theſe diſguiſings in which they placed their holines, were nothing but vain and vnprofitable things, ſo in this place he ſhewes wherein the true obſeruation of the Sabbath conſiſts, to the end they ſhould not thinke it to be in the outward reſt from bodily labor, but in the true renouncing of our ſelues, that is, in abſtaining from all wickednes, violence, voluptuouſnes, and euill thoughts.
Firſt, by the word foote he meanes their works: for the Iewes durſt not trauaile nor dreſſe any fleſh vponupon the Sabbath day, and yet they made no ſcruple at all to vex their poore neighbors, and to ſcorne the afflicted, notwithſtanding, he comes forthwith to ſpeake of the vvill, and vvords, that he might comprehend all the parts of that obediēce which is due vntounto God.
The word delights ought to be referred vntounto God, and not to men. For there is nothing which pleaſeth him better, or is more acceptable vntounto him then the obſeruation of the Sabbath, and his pure worſhip. He carefullie repeates that men do much ouerſhute themſelues if they cōtemne the commandements of God, to ſet vp their vnprofitable workes in the ſtead thereof, and alſo admoniſheth vsus to ſuffer our ſelues to be gouerned by his only will.
Moreouer, he mentions ſome particulars, whereby he ſhewes that the true obſeruation of the Sabbath conſiſts in the renouncing of ouer ſelues, and in the conuerſion of the whole man: and therefore he layes the vvill for the foundation, that from thence may flow vvords, and deeds, for we lightly vtter the conceptions of our vnderstandings, and by our vvords we manifeſt our vvill, then followe the actions. Whoſoeuer then will indeuor to ſerue God as he ought, he muſt firſt of neceſſitie whollie renounce his will and carnall reaſon. Hence we ſee wherefore the Lord ſo oft requires the obſeruation of the Sabbath in the Scriptures: Exod. 20.13. Doubtleſſe he looked higher then to the externall ceremonie, which is this reſt, in which the Iewes placed a worke of great holineſſe. No, he rather meant, that hauing put off all the concupiſcences of the fleſh, and renounced all their inordinate affections,For a more particular explication and application of this 13. verſe, ſee Widley vpō the Sabbath, Lib. 2. Chap. 4. Sect. 2. they ſhould teſtifie their ſincere obedience. For in truth, that man can neuer be ſaid to meditate aright of the heauenly life, that is not dead both to the world and to himſelfe. Now howſoeuer this ceremonie bee aboliſhed, yet the ſubſtance remaines. For Chriſt is dead and riſen againe, to the end we might keepe a perpetuall Sabbath; that we ceaſe from our own workes, to ſuffer the Spirit of grace to worke powerfully in vsus.
Verſ. 14. Then ſhalt thou delight in the Lord, and I will cauſe thee to mount vponupon the high places of the earth, and feede thee with the heritage of Iaakob thy father: for the mouth of the Lord hath ſpoken it.
THen ſhalt thou delight.] It ſeemes he alludes to the word delights, in the former verſe. For the word Tithannagh, which the Prophet vſeth, comes of the word Onegh, which hee vſed in verſ. 12. in ſaying, that the Lord tooke great delights in the true obſeruation of the Sabbath. In a word, his meaning is, that the people receiued no delight from God, becauſe they prouoked him to anger, & would not obey his will. For if wee ſquare our liues according to the rules of Gods Law, wee ſhall be his delights, and hee ſhall be our ioy and contentment. He teſtifies then that the Iewes are the cauſe themſelues that God takes no more pleaſure in them: alſo that their owne liues are ſo comfortleſſe. By this then hee priuily reprocheth the Iewes, namely, that through their owne folly, they hauehave drawne downe ſo many calamities vponupon them.
Afterwards he addes, that they ſhall mount vponupon the high places of the earth: thereby promiſing vntounto them their returne, and a ſafe abode in their Country: for we know that Iudeah was ſituated on high, aboue the regions round about: and that Babylon was ſeated lower, ſo as the people was hid there, as within a caue. And yet hee ſhewes more plainly, what he meant by this word to mount: for hee promiſeth to them the poſſeſſion of that heritage which was promiſed and giuen to the Fathers, which they alſo ſhould then inioy, after that for a time they had been depriued of it.
He addes, for the mouth of the Lord hath ſpoken it; that they might know for certaine, that all theſe things ſhould take effect. But this muſt not only be vnderſtood touching theſe promiſes; but muſt alſo be referred to the former part of this Chapter. For therein hee hath ſharply cenſured the hypocrites, who thought to hauehave made their party good againſt God; ſhewing alſo that they were (notwithſtanding their plea) iuſtly puniſhed for their iniquities: yea, that it was in vaine for them to quarrell with God, by oppoſing their vaine and vnprofitable workes to his iuſtice. And therefore hee brings them backe to the true obſeruation of the Sabbath day, and ſhewes that all ſhall goe well with them, if they worſhip the Lord purely: and in the end concludes, that in all theſe things they had not to doe vvith a mortall man, but vvith the eternall God, vvho is the Iudge that testifies theſe things.