Commentary on Isaiah, Commentary on Isaiah · Chapter 62
THE LXII. CHAPTER.
Verſ. 1. For Zions ſake I will not hold my tongue, and for Ieruſalems ſake I will not reſt, vntill the righteouſneſſe thereof breake forth as the light, and the ſaluation thereof as a burning lampe.
The cauſes of theſe oftē repetitions.IN regard that this ſorrowfull exile approched neere, which ſhould in a maner vtterly extinguiſh the name of this people, it was needefull for the faithfull to bee confirmed and hartened with many words, that in ſure and ſtedfaſt confidence, they might bee ſupported with theſe promiſes, vnderunder the heauie burthen of the Croſſe. In this verſe the Prophet diſcharging that office which was committed vntounto him, plainely proteſts, that hee vvill no vvay be idle in the performance of his dutie; neither vvill he ceaſe to ſpeake, till he hath cheered vp the hearts of the faithfull in the hope of their ſaluation to come, that they might know and bee perſwaded that God would deliuer his Church. For himſelfe (good man) might be diſcouraged in beholding the peoples incredulitie, and might be driuen to forſake all, in regard he knew things would grow euerie day worſe and worſe. Adde alſo, that he well foreſaw this horrible vengeance to bee at hand. But as one vtterly neglecting all theſe incumbrances, hee notwithſtanding vowes a conſtant perſeuerance in his courſe: to ſignifie vntounto all, that neither the common calamitie, nor yet the peoples diffidence, ſhould be able to hinder God from the performance of his promiſes, when the appointed time thereof was come. Now it was needfull that theſe things ſhould be often repeated vntounto them, becauſe the peruerſitie of our minde is ſuch, that we preſently forget Gods promiſes.
In that he ſaith, he vvill not hold his peace: he therewithall admoniſheth others alſo of their duties, that they might be couragious; and with aſſurance of faith to wait for their redemption, though it were deferred for a time: yea, that their hope ſhould not ceaſe to anſwer Gods voice, which ſounds continually in their eares. We hauehave daily experience of the neceſſitie of this dutie, when Satan labours with might and maine to turne our feete out of the right way. Thus then the Prophet not onelyonly ſhewes what hee himſelfe would doe, but by his example teacheth what end all faithfull Miniſters ſhould propound vntounto themſelues; to wit,What ought to be our principall care. wholly to imploy their vtmoſt indeuors for the benefit of the Church. For when he ſaith, for Zions ſake, it is to ſhew that our principall care ought to extend it ſelfe about the procuring of the perpetuall ſafetie and proſperous eſtate of the Church: as alſo that ſuch deſerue not the titles of good and faithfull Paſtors, vnleſſe they hauehave taken the care of her welfare ſo to heart, that they refuſe no paines whatſoeuer, for the bringing thereof to paſſe.
Some referre theſe words to praiers: but I had rather referre it to preaching; and ſo the ſenſe agrees beſt, namely, that the Prophet will not be diſcouraged for any incumbrance or iniurie, that he ſhould meete withall in the way: neither would he ſuffer his zeale to bee cooled, for any impediment whatſoeuer, from purſuing his office of publiſhing that which God had inioined him, touching the Churches deliuerance. For had he liued vntill this wofull deſolation fell out, no doubt but hee ſhould hauehave ſuffered many outrages, by reaſon of the multitudes infidelitie, as well as other Prophets did. But what euer came, hee proteſts that he is fortified with ſuch inuincible conſtancie, that he will neuer be aſhamed for any diſgraces that men ſhall offer him, but will manfully hold on his courſe. By this phraſe of ſpeech alſo he ſhewes, that his prophecies are all true, and therefore addes the more authoritie vntounto them, that after his death they might neuer ceaſe to ſound in the eares and hearts of the faithfull.
Hee takes righteouſneſſe for the Churches right, which during the time of her affliction, ſeemed to be condemned. Her righteouſneſſe brake forth and appeared then, when ſhee was reſtored vntounto her perfection, and had recouered her firſt eſtate: for this righteouſneſse was hid as long as they were captiues.
Saluation is coupled with righteouſneſſe: for whom God iustifies or maintaines their right, ſuch recouer their ſaluation by the ſame meanes. Hence we gather that wee are moſt miſerable and ſuccourleſſe, whileſt God withdrawes his grace, in regard of our frowardneſſe. The Prophet therefore in other places hath attributed that righteouſnes vntounto God, which he now ſaith belongs vntounto the church. Wee are vndone then when we are depriued of Gods grace; that is to ſay, whileſt wee lie ſnorting in our ſinnes, and God manifeſts his iuſt iudgement in puniſhing vsus for them.
Moreouer, the verbe to breake forth ſignifies, that the righteouſneſſe of the Church was hidden and buried as it were for a time. Truly ſhee deſerued to hauehave been conſumed and brought to nothing before God. Nay, more then that, her great iniquities were come to ſuch an height, that there was nothing to be expected but the iuſt vengeāce of God. Verily, it was ſo in reſpect of men, who gaue the Church thus afflicted, for loſt; and by their pride and crueltie, deiected her euen almoſt to the bottome of hell. To be ſhort, he compares her with the world, in reſpect whereof ſhe is righteous, when hauing been purged from her filthineſſe, God beginnes to take her cauſe into his owne hands. By this then the Prophet aduertiſeth vsus alwaies to hope well touching the reſtauration of the Church, though for a time ſhe be plunged into an horrible darknes, yea euen into death it ſelfe. For howſoeuer for a moment ſhe ſeemes to be ouerwhelmed and forlorne; yet hath ſhe God ſtill for her defence in the heauens, who after he hath corrected her in meaſure, (as it is in Chap. 27.8.) will at laſt manifeſt the care he hath ouer her. For it muſt needes be that his righteouſneſſe ſhould breake forth and be manifeſted; namely, in the ſaluation of ſuch as he hath choſen for his people and heritage.
Verſ. 2. And the Gentiles ſhall ſee thy righteouſneſſe, and all Kings thy glorie: and thou ſhalt bee called by a new name, which the mouth of the Lord ſhall name.
NOw he ſhewes more fully,The reaſon of the Prophets vehemencie in verſe 1. why hee proteſted before that hee would not hold his tongue; euen becauſe the faithfull might bee aſſured that ſaluation was not promiſed them in vaine. Glory is heere taken for ſaluation. In this place wee ſee with what argument the Prophets muſt furniſh themſelues to preſerue their conſtancie; to wit, that the Lord is faithfull, who will in the end accompliſh that which he hath promiſed, albeit he deferre for a time.
The word Kings, ſerues for amplification: as if he ſhould ſay; Not onelyonly the cōmunaltie and meaner ſort ſhould ſee and admire the glory of God; but that euen Kings themſelues, who were wont proudly to contemne that which in it ſelfe is precious and honourable: for their owne glory ſo blindes them, and their greatneſſe ſo bewitcheth all their ſenſes, that they cannot willingly ackonwledge any dignitie but their owne.Kings do not willingly acknowledge any dignitie but their owne.
The new name is taken heere for magnificence: for the people were in ſuch wiſe ſcattered and diſperſed, that there was no certaine body of them to be ſeene, but ſeemed as vtterly forlorne. I grant the multitude of them which were carried into captiuitie was very great; yet in reſpect they were mingled here and there among the Babylonians, they were rent one from another, as a body diuided into many peeces: ſo as they could not well bee ſaid to retaine ſo much as the name of a people any longer: which alſo they had beene forewarned of. But at their returne home, they beganne to bee knit into a bodie againe: and thus recouered that name, of which they had been depriued. Notwithſtanding new is taken for vnaccuſtomed. As if the Prophet ſhould hauehave ſaid, your glorie ſhall bee ſingular, and ſuch as was not heard of before. Which we know in proceſſe of time came to paſſe. For this handful of people which inhabited the country by way of entreatie, were not able to get vntounto themſelues ſuch a magnificence by any greatneſſe, or ſignes of honour: but at length after the preaching of the Goſpell, the name of the Iewes was both knowne and renoumed.
Now Iſaiah confirmes that which was hard to bee beleeued, by adding that God ſhould be the author of this glorie. For it was not in the power of man thus to raiſe vp the poore Church, being then couered ouer with ſhame and diſhonour:1. Sam. 2.8. but God who raiſeth the needie out of the duſt, was able in a moment to adorne and beautifie his Church with new honour. For example, was there ſo much as any face of a Church to bee ſeene amongſt vsus within theſe 40. yeeres? The Lord had indeede a ſmall ſeede (ſcattered here and there) but it was ſo confuſed and couered, that there could be no viſible Church of God perceiued. And yet hee gat his Church a name, when it pleaſed him to gather the ſame by the preaching of the Goſpell. This ſo admirable a worke of God then, ought to confirme vsus in this point, namely, that God wil neuer vtterly abandon his church. For albeit the wicked do rent & teare vsus in peeces with curſed ſpeakings,God will neuer forſake his Church. and that they ſlander and abhorre vsus; endeuouring by all meanes poſſible to make vsus an abomination in the eies of the world: yet let vsus remember that they cannot plucke Gods righteouſneſſe from him, but that he will make our glorie to ſhine here below, ſeeing hee hath been pleaſed to write our names in heauen: Luk. 10.20.
Others expound this more ſubtillie, namely, that in ſtead of being called Iſraelites, they ſhould be called Chriſtians. But I rather ſuppoſe, that the former ſenſe ſutes beſt with the ſcope of the Prophets text: as alſo with that language which he is wont to vſe. Moreouer, we ought dilligently to obſerue and marke theſe phraſes of ſpeech, which are peculiar vntounto the Prophets; that wee may acquaint our ſelues with their ſtile. In ſumme, Jſaiah meant to ſay, that the people, which ſeemed to be rooted out, ſhall be reſtored: and ſhal receiue a nevv name, not from men, but from God.
Verſ. 3. Thou ſhalt alſo be a crowne of glorie in the hand of the Lord, and a royall diadem in the hand of thy God.
HE proſecutes the ſame argument;The ſame argument further proſecuted. which wee are not to wonder at. For, to iudge thereof according to humane reaſon, what man could euer hauehave conceiued in his mind, or by hope expected a thing of ſo great conſequence? Beſides, his meaning was by theſe words to raiſe vp the hearts of the faithfull to looke towards the kingdome of Chriſt: which it behooued him to beautifie and adorne with theſe glorious titles, by how much the more it was then obſcure and farre remote from them. For it was needfull to preuent a twofold danger, leſt the Iewes in ſeeing themſelues ſo farre recoiled backe from their firſt dignitie, ſhould neither deſpiſe the grace of God, nor reſt themſelues in theſe ſmall and firſt beginnings. And thus in ſetting light by Chriſt, they ſhould ſuffer themſelues to be glued onelie to the commodities of this life preſent. It is the Prophets drift then, as you ſee, to aduertiſe the Iewes, that their returne home ſhall be as a preparatiue to this honour, which they were to looke for in the manifeſtation of Chriſt in the fleſh.
As touching the firſt member; theſe poore baniſhed exiles, and bondmen could apprehend nothing at al but matter of deſpaire, in conſidering the outward eſtate of things: yea, after they were returned and ſettled in their countrie, yet they proceeded but ſlowlie forward in building of the Temple. Hee therefore ſtirres them vp to looke vntounto God; that from him they might expect that glorie which now was hidden, in reſpect of mans reaſon. And in as much as they were aſſured that they were deare and precious in his ſight, that they ſhould content themſelues therewith, till he ſhould more liberallie endow them by the hand of Chriſt.
He calles the Church the crowne of God, in reſpect that he will hauehave his glorie to ſhine in vsus. Wherein wee hauehave great cauſe with admiration to conſider of the ineſtimable goodneſſe of God towards vsus: who though we are by nature corrupt and vncleane, and more vile then the filth in the chanell; yet he vouchſafes ſo to adorne vsus, God ineſtimable goodneſſe ſingularlie ſet foorth.as to make vsus the diadem of his kingdom. Let vsus be prouoked then by this goodnes of God to hunger and thirſt after holineſſe of life, that ſo his image may daily bee reformed in vsus more and more.
Verſ. 4. It ſhall be no more ſaid vntounto thee, forſaken; neither ſhall it be ſaid any more to thy land, deſolate: but thou ſhalt bee called Hephzi-bath, and thy land Beulah. For the Lord delighteth in thee, and thy land ſhall hauehave an huſband.
HE now meetes with a difficultie which might trouble the minds of the faithfull,The preuentiod of an obiection. whileſt they ſaw themſelues reiected and left deſtitute: and yet in the meane while had theſe glorious titles giuen them, of a crowne and a diadem. For might not theſe titles ſeeme ridiculous; ſeeing the Iewes were hated and abhorred of all nations, yea now and then their enemies trampled them vnderunder feete; and no ſuccour appeared: and yet notwithſtanding that they ſhould be exalted vp to heauen, and incloſed in the hand of God? Thus his meaning is to ſay, that howſoeuer the people were for a time, as a woman left and forſaken of her husband: yet they ſhould be reſtored againe in ſuch wiſe, that their name and condition ſhould be changed. As if he ſhould ſay, this ſhall bee no perpetuall diuorce, for God will at length marrie thee againe vntounto himſelfe. Howſoeuer the Church then ſeemes to be contemptible,Though for a time the Church ſeeme contemptible, yet ſhall ſhe not remaine ſo alwaies. and in outward appearance bee like a woman reiected and put away, yet will the Lord one day put an end vntounto her miſerie and calamities.
But withall the Prophet teacheth, that this proceedes onelyonly from Gods delite; that is to ſay, from his free fauour: leſt any thing ſhould bee attributed to the merits or dignitie of men. To which purpoſe hee ſaith in Hoſea; I vvill marrie thee vntounto me in mercy and compaſſion: Hoſ. 2.19. Thus then the Prophet ſhewes that their proſperitie ſhall ſpring from none other fountaine then this, namely, becauſe God will be pleaſed of his owne infinit louelove, freely to be reconciled with thoſe whom hee hath reiected. Now howſoeuer this appertaines properly to the Church; yet generally are we hence to learne, that Cities and Kingdomes alſo are reſtored to their firſt eſtate, by the fauour and good will of God: which whileſt his wrath and indignation lay vponupon them, ſeemed as vtterly forlorne.
The Prophet then diſcouers vntounto the Iews, the originall of all calamities, in witneſſing that their happineſſe reſts onelyonly in Gods being vvell pleaſed with them. For hence wee may gather, that God was diſpleaſed with them before, whileſt they were afflicted. Moreouer, the ſimilitude of marriage, whereby he notes out the peoples reſtauration, is very notable, and containes two points in it. Firſt, that the diſcord betweene God & his Church ſhall ceaſe. Why ſo? Becauſe ſhe that before was diuorced, ſhall be receiued againe into the place of a vvife, Gods anger being pacified: and ſecondly, that the multitudes of the people ſhall aboliſh the ſhame of their widowhood. For the land is married with her inhabitants, as the trees with the vines: on the other ſide, it is called a widow, when it is deſtituted of thoſe who were wont to inhabit there.Simile.
The good pleaſure of the Lord is in thee.] Iſaiah repeates and confirmes that which wee ſaid euen now; to wit, that it is of Gods free fauour, when the Church is reſtored and ſetled in her firſt eſtate, and that the land receiues her inhabitants. For if he turnes his louing countenance away from vsus, and reiects vsus, there is nothing to be expected but deſolation: neither can we then expect any thing that ſhall doe vsus good, either from the power or policies of men.
Verſ. 5. For as a young man marrieth a virgin, ſo ſhall thy ſonnes marrie thee, and as a bridegroome is glad of the bride, ſo ſhall thy God reioice ouer thee.
THis verſe onelyonly containes the expoſition and confirmation of the former.An expoſition & confirmation of the former verſe. But there ſeemes to bee ſome repugnancie betweene them, becauſe in the latter member hee makes God the ſole husband of his Church; and in the firſt he aſſignes her many. Yet the ſolution is eaſie: for when we ſpeake of this marriage of the Church, ſhe hath but one husband, that is, God; who alwaies attributes this title to himſelfe. Now this is accompliſhed in Chriſt, to whom the Paſtors marrie and couple the Church, as a chaste and pure virgin; as Saint Paul ſpeakes, 2. Cor. 11.2. Notwithſtanding, this hinders not that this ſimilitude of the marriage ſhould not be transferred to expreſſe the vnitie of faith, which all the children of God hauehave with their mother the Church: yea, God is ſo her husband, that yet hee marries her with all nations that are gathered into her: for whileſt ſhee is leſt deſtitute of children, ſhe is after a ſort left as a deſolate and ſolitarie widow. This therefore is ſpoken in regard of God, who by his wiſdome, ratifying the holy vnion betweene the members of his Church, extends the fruit of this marriage to all the body.
From this verſe we nuſt gather, Doctrine. that then the Church of God ſhall bee truly peopled; that is to ſay, ſhall hauehave many children vvhen ſhee ſhall be married vntounto her husband; namely, vntounto God: for at him wee muſt beginne, that he may raigne ouer his Church, and that vnderunder his conduct we may be gathered into her lap. Then indeed ſhall this marriage be holy: but if this be wanting, it is not the multitude of people that makes the Church, but rather a filthy brothell houſe. As in the Papacie, where Gods name roles vp and downe amongſt them, and yet his Maieſtie is no where more defaced with horrible ſacrileges.
Verſ. 6. I hauehave ſet watchmen vponupon thy walles, O Ieruſalem, which all the day and all the night continually ſhall not ceaſe: yee that are mindfull of the Lord, keepe not ſilence.
THe Prophet minding to deſcribe the perfect felicitie of Chriſts kingdome,God is the author not onelyonly of inward graces, but of outward defences. collects into a ſumme all things that belong to the proſperous and floriſhing estate of a Citie or Country. To the reſt of the former benefits then hee addes gariſons and vvatch; becauſe the abundance and ſufficiency of all things would ſerue to ſmall purpoſe, vnleſſe wee were well fortified againſt the rage of the enemie. Hee therefore ſhewes, that the Lord will not onelyonly furniſh the Church with all things neceſſarie, but will alſo plant ſufficient gardes about her, to defend her from theeues & enemies: that thus it might appeare how God is the author both of the inward and outward bleſſed life.
Shall not ceaſe.] To hold ones peace, is heere taken to be quiet. As if he ſhould ſay; They ſhall euermore be vponupon their watch, to eſpie a far off imminent dangers.
But in the next place he ſhewes what theſe watchmen are; to wit, thoſe that are mindfull of the Lord: that is, ſuch as hauehave his name in an honourable eſtimation. The Angels alſo may bee put in the number of theſe vvatchmen, for we know that is their office: Pſal. 91.11. But in regard they watch willinglie and cheerefully for the ſaluation of the Church, Heb. 1.14. and hauehave no neede of being quickened vp by exhortations, the Prophet directs his ſpeech to other watchmen.
The verbe which he vſeth is ſomewhat ambiguous. For ſometimes it ſignifies Remember, and ſometimes To call to minde: either of both expoſitions ſute not ill. But me thinkes the Prophet meant ſimply to ſay; that theſe vvatchmen ſhould be Ministers of God, to celebrate his name. Some tranſlate; Thoſe which publiſh or preach the Lord. But this is too conſtrained, and breaks off the Prophets ſentence: for ſuch expoſitors keep not themſelues to the ſimilitude of watchmen of a Citie, which the Prophet heere vſeth. Albeit indeed his meaning was to teach without any figure; that the Church ſhall bee freed from all dangers, in regard ſhee hath God for the protector of her ſaluation.
And yet reſpect muſt alwaies be had to the nature of Chriſts kingdomeThe nature of Chriſts kingdome. here on earth. For it is not maintained, neither by weapons, nor force of men: but as it is in it ſelfe ſpirituall; ſo is it vpheld by ſpirituall armour, and defences. The Lord then will hauehave his Miniſters, whoſe ſeruice hee will vſe for the preſeruation of his Church by the ſword of the ſpirit, which is the word of God. Shee ſhall be ſafelie kept then, not by mans helpe; but by the ſecret and ſpirituall power of God.
And the Prophet in ſaying, You that remember the Lord, expoundeth himſelfe. Now howſoeuer this ſentence appertaines to all the faithfull, who are commanded as much as in them is to extoll the name of God in all places: yet hee alludes eſpeciallie to the Prieſts, who being publike officers were to leade the way vntounto others, and to bee giuen withall their affections to the ſetting foorth of Gods praiſes.Paſtors muſt not onelyonly feede but alſo defend the Lords flocke. Beſides, the Paſtors are here admoniſhed of their duties: for it is not enough to feede the Lords flocke, vnleſſe therewithall they defend the ſame againſt the aſſaults of wolues and robbers. They muſt be vigilant then, and ſtand day and night in their watch-tower, if they meane to diſcharge their duties as they ought. The Lord forbids them to be ſilent: for he would hauehave them carefull and diligent in their places. In which hee ſhewes what great care he hath ouer his hurch. This text alſo witneſſeth that it is a ſingular fauour of God, when he ſends faithfull Paſtors amongſt vsus that are carefull of our ſaluation. For we lie open to infinite dangers, and are by and by inuironed with Satans nets, if the Lord preſerue vsus not by his ſuccours. We ought therefore euermore to begge of him that hee would furniſh vsus with meete helpes, which he knows to be neceſſarie for vsus.
Verſ. 7. And giuegive him no reſt till hee repaire, and vntill he ſet vp Ierualem, the praiſe of the world.
To the dutie preaching, he addes prayer.HItherunto the Prophet hath diſcourſed touching the office and dutie of teaching. But becauſe this would not ſuffice without prayer were added, hee exhorts the Miniſters thereto. For as I take it the particle him, muſt be referred vntounto God. We ought therefore to be inſtant, and to importune ye Lord continually, that he may be pleaſed to giuegive good ſucceſſe vntounto our labors, which otherwiſe would become vnfruitfull. So then whileſt we ſhall diligently imploy our ſelues in preaching the word, and forciblie reſiſt and withſtand the practiſes of Satan with all our might, let vsus learne therewithall foorthwith, to turne our hearts towards God, beſeeching him by humble prayer,Prayer muſt goe with preaching. that hee would not ſuffer our labours to be in vaine. Euen as in the beginning of the Chapter then, hee referred ſilence vntounto doctrine, ſaying, That hee vvould not hold his tongue: ſo in this place hee referres it vntounto prayers, by which we obtaine ſome fruit from the doctrine. Yea the very Angels whet on our diligence by their example to this affection of prayer. For one of them, as we reade in Zach. 1.12. praies with great feruencie for the reſtauration of the Church.
Till hee repaire.] Hence let vsus gather that theſe are two diſtinct benefits, firſt, in enioying faithfull paſtors which watch for the ſaluation of the Church: ſecondly, that the Church is reſtored and vpheld in her eſtate by their paines. But God who ſpeakes here, doth properly attribute ye beſtowing of theſe benefits to himſelfe, as in many other places. How ſhall they preach, ſaith S. Paul, vnleſſe they bee ſent: Rom. 10.15. It is Gods peculiar office then to eſtabliſh good paſtors: for otherwiſe no man would euer bee fit to exerciſe ſo difficult & inſupportable a charge: 2. Cor. 2.16. Againe, hee onelie ſets forward the reſtauration of the Church by their meanes,It is Gods peculiar office to eſtabliſh good Paſtors in his Church. for their endeuours would proue vtterlie vaine and fruitleſſe, if the Lord gaue them not good ſucceſſe. Here wee ſee then, that mens externall labours, are ioyned to the efficacie of the holie Ghoſt. For albeit the Lord himſelf alone begins, and makes an end, yet hee vſeth inſtruments by whom hee ſerues his turne for the erecting & building vp of his Church. This admoniſheth vsus, not to be out of hart, no, though we ſee nothing but ruines, and a wofull ſcattering. But let vsus pray that the Lord would bring all confuſions into a right order: which he for his part hath alſo promiſed to doe.
Where he addes, vntill he ſet vp Jeruſalem, it is as much to ſay, As to cauſe the Churches beautie to appeare: ſo as matter of ioy may proceed thence. For as long as wee onelie feele Gods ſeueritie, wee become mute and confounded: but when he frees vsus from trouble, therewithall he reuiues vsus and opens our mouthes in furniſhing vsus with matter of praiſe and thankſgiuing.
Verſ. 8. The Lord hath ſworne by his right hand, and by his ſtrong arme,*Or, if I giuegive. ſurelie I will no more giuegive thy corne to bee meate for thine enemies, and ſurely the ſonnes of the ſtrangers ſhall not drinke thy wine, for the which thou hast laboured.
ISaiah proſecutes the ſimilitudes which hee vſed before.The ſame ſimilitudes proſecuted. For in regard Chriſts kingdome could not otherwiſe bee deſcribed, by reaſon of the ſhallowneſſe of our capacities, it was requiſite it ſhould bee repreſented before vsus vnderunder ſuch borrowed ſpeeches. Euen as heretofore then, hee hath promiſed abundance of all good things:Verſ. 3, 4. Verſ. 6. and ſecondly, a faithfull gard, who ſhould carefully watch for the good eſtate of the elect: ſo in this place hee promiſeth peace and tranquillitie, which the faithfull ſhould quietly inioy, and ſhould neuer be diſappointed thereof. As if he ſhould ſay; Whatſoeuer thou poſſeſſedſt heeretofore, was expoſed to pillage and to the ſpoile: but now all things ſhall be ſecured vntounto thee, and thou ſhalt be abundantly ſatisfied vvith thy vvheate, and vvith thy vvine. In a word, thy felicitie ſhall bee full of tranquillitie.
But in regard our peruerſitie is ſuch, that we cannot belieue in God, though he makes vsus neuer ſo large and liberall promiſes; therefore Iſaiah brings in the Lord binding himſelfe vvith an oath: Why God bindes his promiſes with an oath.for the Lord ſtoopes ſo low vntounto vsus, as to ſweare, the more to reproue our diſtruſt and obſtinacie. Now he ſweares by himſelfe, becauſe hee hath no greater to ſweare by; as the Apoſtle ſpeakes, Heb. 6.16. Now he alſo mentions the right hand of God: that is to ſay, his power; becauſe it was fitting for this purpoſe. As if hee ſhould ſay; If there bee any power in mee, then vvill I manifeſt the ſame for your ſaluation: and lest your mindes ſhould vvax drouzie in ſo difficult a thing, J ſweare by my inuincible hand, that conquers all things, that you ſhall remaine ſafe and ſound by my meanes, whatſoeuer dangers can befall you to the contrary. As oft then as hee promiſeth vsus ſaluation, let vsus forthwith bethinke vsus of his vertue and power.
If I giuegive, is a phraſe of ſpeech wherein more is vnderſtood then that which is vttered: and it teacheth vsus with what holineſſe and feare we ought to vſe an oath.With what reuerence we ought to vſe an oath. The words themſelues are as much in effect as if he had ſaid; Let mee not be beleeued heereafter, if the euent of theſe things doe not manifeſt the truth of theſe promiſes.
When hee promiſeth a peaceable inioying of vvheat and vvine, it is to ſhew, that when the Church is deſtituted of them, that it fals not out by chance, but by the iuſt iudgement of God. For as oft as the enemies ſpoile and rob vsus of them, let vsus aſſure our ſelues that this falles out by Gods permiſſion, according as he threatens vsus in his Law: Deut. 28.33. As on the contrary,God the author both of weale and woe. it is by the ſpeciall bleſſing of his hand, when eueryevery one ſits in peace vnderunder his owne vine, and vnderunder his owne figge-tree: 1. King. 4.25.
Verſ. 9. But they that hauehave gathered it, ſhall eate it, and praiſe the Lord, and the gatherers thereof ſhall drinke it in the Courts of my ſanctuary.
SEe heere both the expoſition and confirmation of the former ſentence.An expoſition & confirmation of the former ſentence. For hauing proteſted that hee would no more ſuffer the goods of the church to be expoſed for a pray, he now addes, that ſhee ſhall inioy them. In the meane while he ſhewes, that we may iuſtly call wheate and wine ours, when wee hauehave obtained them by our honeſt labour: for thoſe who rob others of their bread, or get it by vnlawfull meanes, hold it not by any right from the Lord; neither can they attribute goods ſo gotten, to his bleſſing, as if they iuſtly poſſeſſed them. To which alſo, anſwers that in Pſal 228.2. Thou ſhalt eate the labour of thine hands: thou ſhalt be bleſſed, and it ſhall goe vvell vvith thee.
But ſeeing he aſſignes food to ſuch as ſhall till the ground; wherefore ſaith he, Obiect. that they ſhall giuegive thanks to God? Wherefore ſhould men praiſe the Lord when they reape the corne, and gather in the grapes by their labour and induſtrie? This might ſeeme to be but a fained thankſgiuing, ſeeing it is attributed to mens good husbandry, and that God ſhould deſerue no thanks for that which a man hath atchieued by his honeſt paines. Anſ. But wee muſt note that after the Prophet hath taught them the lawfull meanes of getting their liuing, he therewithall addes, that our labour ſhall be in vaine, if the Lord himſelfe doe not by his bleſſing of the ſame, furniſh vsus with things neceſſarie. For all that we inioy, belongs of right to him: and to him alone, ought we to giuegive the honor of all that which we hauehave gotten.
When he addes, in my holy courts: he alludes to the ſolemnitie of the ſacrifices. They might drinke any where elſe: it was in eueryevery ones power to eate at home. But he alludes to the cuſtome which they held in ſacrificing their firſt fruits vntounto God, at what time they conſecrated the reuenues of the whole yeere, as the Law inioined them: Leuit. 2.12. and 23.10. And this ſentence is very frequent in the bookes of Moſes; Thou ſhalt eate and reioice in the preſence of thy God: Deut. 12.18.
Verſ. 10. Goe thorow, goe thorow the gates: prepare you the way for the people: caſt vp, caſt vp the way, and*Or, paue it with. gather out the ſtones, and ſet vp the ſtandard for my people.
FRom the former words he concludes, that they ſhall freely paſſe thorow the gates of the Citie, which were either ſhut vp, or broken before: ſhut vp, during the ſiege of the enemie: broken, when the Citie was deſtroied and raced euen with the ground. Thus his meaning is then, that the Citie ſhall be ſo reſtored, that the inhabitants thereof ſhall be gathered in great troopes, and that they ſhall often paſſe to and fro.
Some thinke that this ſpeech is directed to the Paſtors, namely, they ſhould enter into the gates, and paſſe thorow before others, as their leaders. But the ſentence is generall and figuratiue; wherein hee compares the Church to a Citie well peopled, which notwithſtanding had been laid waſte for a time, and deſolate, as Ieruſalem was. Others deſcant more wittily, and ſay; that the gates of the Church ſhall be open, when remiſſion of ſinnes is there preached; by meanes whereof, God cals men vntounto himſelf. But if we will hauehave the Prophets true meaning, then let vsus note that all this is ſpoken figuratiuely, as wee touched before.
Cleanſe the vvay for the people.] See wherein the office of the Paſtors properly conſiſts, but the Prophet hath ſpoken generally, and addreſſeth his ſpeech to all ſuch whoſe ſeruice God vſeth to prepare the way for his people.Chap. 57.14. Then, he ſpake to the Medes and Perſians, through whoſe meanes the Lord gaue the Iewes paſſage to returne home, but afterwards he comprehends all others, by whom God reſtored his Church. Now he commands all men with authoritie to clenſe and make the vvay plaine, that the Iewes might know how eueryevery impediment ſhould eaſily be remoued, and that their greateſt enemies ſhould forthwith yeeld obedience to Gods commandement: and herewithall he alſo bids the faithfull to fit themſelues in good earneſt for their iourney, as if many workmen were alreadie preſt to ſecond them. And the weight which is in the repetition of the words ought to be noted, for they ſerue for the further confirmation of the matter.
Paue it vvith ſtones.] The verb Sakal, ſignifies as wel to take away the ſtones as to paue. And I had rather take it in this latter ſignification, though the expoſitors for the moſt part be of the contrarie opinion. Hereunto appertaines that which he ſaith touching the ſetting vp of the ſtandard. For his meaning is, that the nations ſhall as readily obey Gods commandement, as the ſubiects doe their Princes. For they aſſemble and runne together when the enſigne is diſplaid, and imploy their endeuors to bring back the people. He ſpeakes very magnificentlie then of Gods power, that the Iewes might be well aſſured to be reſtored to their firſt eſtate one day.
Verſ. 11. Behold, the Lord hath proclaimed to the ends of the world: tell the daughter of Zion, Behold thy Sauiour commeth: behold his wages is with him, and his worke is before him.
An obiection preuented.THe Prophet meant to ſay, that ye Lord in working miraculouſlie beyond all hope and conceit of fleſh and blood will cauſe all nations to know, that this was done by his commandement. For ſome might obiect, Obiect. How can it be that the nations who now proudly reſiſt God ſhould come to yeeld him obedience? He anſwers, Anſ. Becauſe the Lord will proclaime your returne, in ſuch wiſe, that they ſhall vnderſtand how you muſt be reſtored by his commandement.
But as touching that he addes, Tell the daughter of Zion, it properly appertaines to the Prophets and Miniſters of the word, to whom the Lord giues this charge, to promiſe ſaluation and deliuerance vntounto his Church. Hence wee gather that theſe promiſes ought not to be reſtrained to one particular time, Doctrine. but muſt bee extended euen to all ages, till the ſecond appearing of Chriſt. For if wee beginne at the returne out of Babylon into Iudea, wee muſt paſſe along ſtill to the comming of Chriſt, becauſe then this prophecie was truly fulfilled, and the end of the deliuerance came; becauſe the Sauiour then appeared, when the grace of God was publiſhed by the Goſpell. In a word, he affirmes that Gods voice ſhall one day ſound from the Eaſt to the Weſt, and ſhall not be vnderſtood of one people onelyonly, but of all. Now this voice is; Behold, thy Sauiour commeth: which we know is the proper voice of the Goſpell. He therefore inioines the Teachers of the Church to raiſe vp the hearts of the faithfull, vvith the comming of the Lord; though vntounto the people it ſeemed a thing far remote.
But this promiſe belongs chiefly to Chriſtes kingdome, who fully and perfectly did accompliſh theſe things, for he indeed ſhewed himſelfe to be the ſauiour of the vvorld, as we hauehave ſeene heretofore in Chap. 40.10. And leſt any ſcruple might remaine, he furniſheth the Lord with power, when he ſhall appeare, as it is in that very place which we before alleaged; for hee vſeth the very ſame words there which are heere mentioned, as if he meant to ſhew, that as ſoon as it ſhould pleaſe God to ſtretch forth his hand, the effect will in a moment appeare: for whileſt he either ceaſeth or deferres, fleſh and blood eſteemes him idle. Wee alſo ſee that many fantaſticall ſpirits forge I know not what diuinitie, as if they meant to paint out a dead image. The Prophet therefore very aptly addes the vvorke and reward before God, to ſhew that he is the iuſt Iudge of the world in the time of neede.
Verſ. 12. And they ſhall call them, the holy people, the redeemed of the Lord, and thou ſhalt be named a Citie ſought out, and not forſaken.
HE ſets forth the benefit of the Lords comming,The fruit of the Lords comming. namely, that in ſhewing how his elect are as deare vntounto him as his owne heritage, he will make it knowne to all the world that the couenant of Adoption by him contracted with Abraham, is not in vaine: for this cauſe he calles them the holy people, in regard the Lord had ſeparated and conſecrated them vntounto himſelfe, for though he gouerned all the nations of the world, yet he vouchſafed to chuſe the poſteritie of Abraham, to hauehave a ſpeciall care thereof. And in this ſenſe God meant to ſay, that his people ſhal be holy, when he ſhall appeare their ſauiour and redeemer. And as the people are called prophane when they be plunged in their dregs, being afflicted and vexed by the ſcoffings of the wicked: ſo on the contrarie they are ſaid to be holy, when the Lord ſhewes himſelfe by effects to be the God of their ſaluation, which came to paſſe in their wonderfull deliuerance, for then God ſhewed indeed that he remembred his holy couenant touching his heritage which he had (as mans reaſon deemed) vtterly reiected and caſt off. For in theſe words ſought out and not forſaken, we muſt note the oppoſition betweene the time wherein the Lord ſued out this diuorce againſt his people: and that wherein he reconciled thoſe againe vntounto himſelfe vvhom he had put away.