Commentary on Isaiah, Commentary on Isaiah · Chapter 11
THE XI. CHAPTER.
Verſ. 1. But there ſhall come a rod forth of the ſtock of Iſhai, and a graffe ſhall grow out of his rootes.
BEcauſe the deſcription of ſo horrible calamities might aſtoniſh the faithful, and might therewithall miniſter matter of deſpaire vntounto them, it was very requiſit to ſet ſome word of conſolation before their eyes. For the beholding of the kingdome waſted, the cities ouerthrowne, and all parts of the countrie deſtroyed, could not but worke ſighes and deepe gronings in them, ſo as they might very eaſily hauehave been ſhaken, and in the end vtterlie become deſperate if the Lord had not preuented them by this conſolation. The Prophet then ſhewes what the Lord will do in time to come, as alſo how he will reſtore the kingdome. Now he ſtill continues the ſimilitude which he had vſed in the former Chapter,Verſ. 33.34. for there he ſaid that Iudea ſhould be brought to nought, euen as the fire conſumes the foreſt. The deformitie of this countrie then ſhould reſemble a waſt ground, where nothing can be diſcerned but aſhes, after the trees hauehave been conſumed with fire. But to the end there might be ſome reſemblance betweene things oppoſite, he ſaith, that a rod ſhall come forth of a ſtocke, which yet ſhall become a tree, and ſhall ſpread his branches and fruits farre and neere. For this cauſe I hauehave choſen rather to tranſlate the word Gueza, A dry ſtocke; then roote: although the matter be not great whether of them both we vſe; and yet this word ſtocke, notwithſtanding doth better expreſſe the Prophets meaning: for hee ſignifies, that howſoeuer the ſtocke be dry, yet the graffe which ſhall come forth of it, ſhall bee more excellent then all the forreſts in the world.
Whence wee gather, that this prophecie cannot agree to any other perſon then to Chriſt; becauſe no ſuch graft was ſeene to come forth, before hee came into the world. Verily this can no way be applied vntounto Hezekias, neither yet to Ioſias; becauſe they were aduanced euen from their birth to be Kings at the length. As touching Zorobabel, he neuer came to the thouſand part of that dignitie which the Prophet extolleth in this place. Wee ſee then that the conſolation of the poore and deſolate Iewes, is heere ſet before them in one onelyonly Meſſiah, and that their hope concerning the ſame, is deferred euen till his appearing. For when he was manifeſted, there was no hope left of any reſtoring, or reeſtabliſhing of the kingdome; neither in deed could they hauehave had any if this promiſe had not been added: becauſe it ſeemed that the houſe and linage of Dauid was vtterly extinct. For this cauſe he mentions not Dauid, but rather the familie of Iſhai; 1. Sam. 16.11, 12. 2. Sam. 7.11 & Pſal. 78.70.71.becauſe the dignitie of this family was ſo diminiſhed, that it ſeemed rather the houſe of a countrie Farmer, then the houſe of a King: for ſuch indeed was the houſe of Iſhai, when Dauid (little thinking thereon) was called to the gouernment of the Kingdome. Thus then after they had loſt their antient glory, and had receiued ſo great a diſcomfiture, hee calleth it the familie of Iſhai, becauſe it was the moſt inferiour of all others. And therefore I thinke that the conſolation rather beginnes heere, then at the end of the former Chapter. The Iewes might doubt in ſo horrible a deſtruction, who ſhould be their defender: Iſaiah promiſeth one vntounto them, howſoeuer hee muſt come forth of a drie ſtocke.
He continues ſtill the former ſimilitude of the forreſt (as I hauehave ſaid) becauſe it hath greater elegancie then if he had ſimply ſaid, that Meſſiah ſhould come. For hauing ſhewed heretofore that the forreſt ſhould be vtterly conſumed, hee addes notwithſtanding, that a rod ſhall come forth, which ſhall reſtore the abundance and beautie of this burnt forreſt againe: and this rod is Ieſus Chriſt, who ſhould come to bee the protector and Sauiour of his people. Now it is not needfull to ſhew how abiect and baſe the beginnings of this kingdome was. Truely all that was to bee ſeene therein was ſo poore and weake, that to outward appearance all things (the originall of the blood royall excepted) ſeemed to be directly contrary to this which ſhould be accompliſhed in the perſon of the Redeemer. Yea ſo low were they brought, that this royall race was as good as vtterly extinguiſhed: for who would hauehave thought that a poore Carpenter had been begotten of the royall feede? Beſides, in what place, I pray you, was Chriſt borne,Marke 6.3. and what was his bringing vp? To conclude, after he had ſpent his whole life in contempt, and continually expoſed to ſhame and deriſion; was he not cruelly and ſhamefully put to death, by which hee was to begin his kingdome? Yet notwithſtanding all this, he grew into an infinite greatneſſe, euen as a great tree growes vp of a ſmall & little ſeede: as Chriſt alſo himſelfe teacheth vsus, Matth. 13.31. whereof wee hauehave daily examples.Mark. 4.32. For it muſt come to paſſe of neceſſitie, that the ſame ſhould befall his kingdome, which came to paſſe in his owne perſon.
Verſ. 2. And the ſpirit of the Lord ſhall rest vponupon him: the ſpirit of wiſedome and vnderstanding, the ſpirit of counſell and ſtrength, the ſpirit of knowledge, and of the feare of the Lord.
NOw he begins to ſpeake of Chriſt plainely and without any figure. It had been ſufficient to hauehave propounded the conſolation vnderunder the former ſimilitude: and fitly did the oppoſition anſwere betweene the burning of the forreſt, and the new reſtoring of it againe. He therein deſcribed the twofold eſtate of the people: for hauing ſpoken of the calamitie, he by and by addes the hope of reſtauration: the beginning whereof notwithſtanding, muſt come forth of a little bud: but now hee manifeſtly ſhewes what this deliuerance ſhall bee, and what the condition both of Chriſt and his Kingdome ſhould be alſo.
Some thinke this ſhould rather be referred to Ezekiah, who was a figure of Chriſt: but how inconſiderately wee ſhewed heretofore. For when Ezekias was borne, the name and royall dignitie of the houſe of Dauid had yet vigor and ſtrength in his ſucceſſours: and beſides, hee was farre ſhort of this greatneſſe, whereof he will ſpeake by and by.
Moreouer, hence we gather, that the ſpirituall Kingdome of Chriſt was promiſed in times paſt to the antient people, inaſmuch as the vertue, power, and maieſtie thereof is heere eſtabliſhed in the gifts of the Holy ghoſt. Now albeit Chriſt had little neede of theſe gifts and graces: yet was it needfull for vsus that he ſhould be thus inriched with them, becauſe hee tooke our fleſh vponupon him; to the end hee might afterwards powre out againe all thoſe benefits vponupon vsus, whereof we ſhould otherwiſe hauehave been vtterly deſtitute. For out of his fulneſſe muſt we all draw grace vponupon grace, euen as out of the fountaine;Ioh. 3.37.38. according to that in Iohn 1.16.
The Spirit of the Lord.] We muſt keepe that in mind, which I touched erewhile; to wit, that this is to be referred to the humane nature of Chriſt; becauſe it could not be that hee ſhould hauehave been inriched with the gifts and graces of the Father, but as in reſpect that he was made man. Beſides, as he deſcended frō heauen for our ſakes; ſo did he alſo receiue the gifts of the holy Ghoſt from heauen to adorne vsus with them: and this is that anointing whereby he obtained this name of Chriſt, the which he communicates to vsus. For whence comes it that wee are called Chriſtians but …y reaſon that hee receiues vsus into his f…llowſhip,Eph. 4 7. and that he diſtributes to euerie one of his fuln…ſſe, according to the meaſure of his f… …ralitie?We …re … be in this place, not ſo much wi… Ch… …t is in him …e f, as wh … h… h…h …ceiued …f his Father, th…t he …ight fi…l v… w… his abun… nce. And in very deed, this plac… doth not ſo much teach vsus what Chriſt is in himſelfe, as rather what he receiu…d of the Father, that hee might fill vsus with his abundance. Now albeit there is no great need that wee ſhould ſtand long in opening the meaning of the words, yet not withſtanding if any will hauehave a ſhort difference betweene wiſed…me and vnderstanding, I am of opinion that the word wiſedome, doth generally comprehend whatſoeuer belongs to the order and rule of life:1. Wiſ…me. and then that vnderſtanding is added in ſtead of the expoſition thereof.2 Vnderſtand…ng. For if we hauehave the foreſaid wiſedome, wee ſhall hauehave vnderſtanding enough. This word counſell, 3. Counſell.ſignifies as much as the word Iudgement; whereby wee are able to giuegive reſolution in doubtfull things: for it were not ſufficient to hauehave vnderſtanding, vnleſſe wee were therewithall endued with counſell, to guide vsus ſafely in matters of importance. The word ſtrength, is ſufficiently knowne.4. Streng h. As touching knowledge, or skill, it differs l…ttle from vnderſtanding, vnleſſe it ſhould rather appertaine vntounto knowing, and ſo …t ſhould declare the act.5 Knowledge. The feare of the Lord, 6 The feare of the Lord.ſignifies a ſincere affection to ſerue and honour God. Now the Prophet reckons not vp all the graces of the holy Ghoſt heere, as many hauehave thought. For the Papiſts hauehave ſottiſhly and vnlearnedly drawne their ſeuen-formed g…ace from this place: and ſome of the antien…s hauehave been no leſſe abſurdly deceiued therein then they. Iſaiah mentioneth but ſixe, & they hauehave added the ſeuenth of their owne head. And as one errour lightly followes another, ſo they hauehave indeuoured to reſtraine the gifts and graces of the holy Ghoſt to be but ſeuen in number: and yet notwithſtanding in other places wee ſee that there are as many epithites more attributed vntounto him,Gal. 6.1. 2. Tim 1.7. according to the diuerſitie of his effects. Morouer, it is a thing ſufficiently knowne, that wee our ſelues are made partakers of many other benefits by the meanes of Chriſt, then thoſe which are heere recited; to wit, meekeneſſe, chaſtitie, ſobrietie, truth, holineſſe, and the like, which comes to vsus from no other fountaine then from Chriſt himſelfe. Hee recites not all the gifts heere then, which were conferred vponupon the Lord Ieſus, neither was it needfull ſo to doe: his meaning was onelyonly to ſhew that Chriſt was ſent vntounto vsus furniſhed and adorned with all graces fit to inrich vsus with all.
If theſe things had not been added, peraduenture wee might hauehave conceiued the reſtauration of this kingdome to be carnall rather then ſpiritual, as the Iewes doe: or might hauehave imagined Ieſus Chriſt had been vnfurniſhed of all neceſſarie graces. And therefore hee ſhewes firſt generally, then particularly, that the gifts of the holy Ghoſt were powred into him,Theſe gif… of the holy Ghoſt, namely, wiſdome, vnderſtanding, counſell, ſtrength, knowledge, and the feare of the Lord, are therefore powred into Chriſt, that we ſtanding in neede of all, or any one of them, might boldly beg the ſame at his hands. to the end we might boldly goe vntounto him to aske thoſe things we ſtand in need of. For he will inrich vsus with wiſdome and vnderstanding he wil giuegive vsus counſell when things are confuſed, he will make vsus ſtrong and valiant in combats, and will beautifie vsus alſo with godlineſſe; that is to ſay, with the true feare of God: in a word, hee will furniſh vsus with all things needful for our life and ſaluation. The Prophet then comprehends all gifts and graces heere, ſo as it is too fooliſhly done of them, who hauehave gone about to ſuppreſſe that which is not heere expreſſed.
Now hee ſhewes that all graces are in Chriſt, to the end they might be communicated vntounto vsus: for which cauſe we are called his companions in the 45. Pſalme, verſe 8. For as the ſtrength of the members flowes from the head, ſo Chriſt powres out the vertue of his heauenly vnction vponupon the whole body of his Church. Whence it followes, that thoſe who are barren and dry, hauehave no communion at all with Chriſt, and therefore doe falſly challenge vntounto them the name of Chriſtians. As often therefore as wee feele in our ſelues the want of any of theſe gifts, let vsus accuſe our owne infidelitie as the cauſe of it; becauſe true faith makes vsus partakers of all Chriſts benefits. Let vsus humbly intreat the Lord then, that he will not ſuffer the luſts of our fleſh to raigne in vsus, that ſo Chriſt may wholly vnite vsus vntounto himſelfe. Let vsus alſo obſerue, that it is onelyonly in Chriſt, in whom wee are to ſeeke all good things. For we greatly deceiue our ſelues, if wee thinke to obtaine any thing at the Fathers hand by any other meane.
Verſ. 3. And ſhall make him prudent in the feare of the Lord: for he ſhall not iudge after the ſight of his eyes, neither reproue by the hearing of his eares.
THe verbe Riach, which is put heere in the coniugation of H…phil, ſignifies properly to ſmell. It may alſo bee expounded in the actiue ſignification, To giuegive a piercing ſmell: which I thinke agrees as fitteſt to this place; that this prudencie might alſo be placed amongſt the gifts of the holy Ghoſt. And this effect alſo agrees particularly vntounto the perſon of Chriſt; to wit, that he is wiſe and prudent to gouerne his owne boyond al that the capacitie of any of the faithfull is able to comprehend. Firſt, we are to note the ſimilitude of the verbe, To ſmell; which ſignifies that Chriſt ſhall ſo abound with iudgement and diſcretion, that he ſhall not neede to apprehend any thing either by ſight or hearing, becauſe hee ſhall be able by his onelyonly ſmell, to diſcerne the moſt ſecret and hidden things.
The moſt part of the expoſitours take the particle, In the feare of the Lord, as if all the affections of the heart ſhould bee diſcouered before Chriſt, ſo as hee ſhould be able eaſilie to iudge who are the true ſeruants of God. But let the readers conſider if the ſenſe would not agree better to ſay, that the feare of God is taken heere for a certaine rule of iudgement. For the Prophet doth of ſet purpoſe diſtinguiſh the heauenly iudgement of Chriſt, from the iudgement of men; to the end we might know that the outward appearance of holineſſe or integritie, is nothing at all approued before him. The ſenſe then is, that when we come before the tribunal of Chriſt, he will not onelyonly examine things according to the outward actions, as men doe in ciuill policie: but the life is there examined and ſquared out, according to the rule of true pietie. Neither indeed is it fit for men to bee the ſearchers of the heart: and we ſhall often ſee, that there is onelyonly a vaine appearance in thoſe whom we ſhall eſteeme honeſt men: but Chriſt iudgeth not by the outſide, becauſe he knoweth and ſoundeth the vttermoſt and hiddeneſt ſecrets of the heart. His iudgement then is far different frō mans iudgement, who though they bee neuer ſo expert and wittie, doe yet too fooliſhly oft times ouerſhoot thē ſelues. Thence it followes, that none can be the true ſeruants of God, but thoſe whom Ieſus Chriſt approueth. Now they cannot bee approued of him, vnleſſe they ſhew a pure and vpright heart: for we cannot deceiue him by any falſe and vaine appearances.
Verſ. 4. But with righteouſneſſe ſhall he iudge the poore, and with equitie ſhall he reprooue for the meek of the earth: and he ſhall ſmite the earth with the rod of his mouth, and with the breath of his lips ſhal he ſlay the wicked.
HEere he teacheth that Chriſt ſhall be the protectour of the poore: To whom theſe graces formerly mentioned doe prope…ly appertaine.or rather hee ſhewes who they are to whom the grace of Chriſt properly appertaines; to wit, to the poore and meeke: that is, to thoſe who being humbled vnderunder the ſenſe of their owne miſerie, hauehave throwne to the ground this high and proud conceit of themſelues, wherewith men are vſually puffed vp, till being meekened by the word, they hauehave learned to humble themſelues. The Prophet heere proteſts then, that Chriſt will not be the defender and protectour of all in generall, but of thoſe who acknowledge themſelues poore, and deſtitute of all good things. And this Ieſus Chriſt himſelfe ſhewed to the Diſciples of Iohn Baptist, when he told them that the Goſpell was preached to the poore: Mat 11.5. For all are not indeede indifferently capable of this doctrine,All are not not capable of this doctrine. but thoſe onelyonly who being ſtripped of all ouerweening of the fleſh, hauehave their recourſe to this heauenly ſaueguard and protection.
There is heere then a cloſe oppoſition; to wit, that Chriſt gouernes not the rich: that is to ſay, thoſe who are blowne vp wiith a falſe opinion of themſelues: becauſe that howſoeuer he cals al men vntounto him, yet notwithſtanding the moſt part refuſe to ſubiect themſelues vnderunder his gouernement; for they are the poore onelyonly, which ſuffer themſelues to be guided by him. This text admoniſheth vsus to ſtrippe our ſelues quite and cleane of all pride, and to put on the ſpirit of meekeneſſe and modeſtie, if wee deſire that Chriſt ſhould rule vsus vnderunder his hand. Behold heere then the ſpirituall pouertie which the Prophet recommends to all the members of Chriſt, which is not to be ſwollen with an ouerweening, b…t truely to be humbled with the feeling of our pouertie and miſerie, to the end we may depend vponupon Chriſt onelyonly. Hauing once reſolued throughly vponupon that, this King and faithfull protectour will take care of our ſaluation, and will defend vsus euen to the very end againſt all our enemies: we alſo heere learne, who they be that he calles vntounto him, Come to mee all you, ſaith he, that trauaile and are heauie laden: Matth. 11.28. Needfull it is then that we trauaile and be preſſed vnderunder the weight of our burthen, if wee will feele and hauehave experience of his ſuccour.
Wee hauehave alſo to obſerue the order which the Prophet keepes heere: for firſt hee placeth pouertie, and afterwards meekneſſe or gentleneſſe:We muſt be poore before we can be brought to meekeneſſe. becauſe we muſt be poore before wee can bee brought to be meeke and lowly. As long as we th…nke our ſelues to be any thing, being puffed vp with a vaine confidence of our owne worth, our heart forthwith ouerfloweth into all pride and conceitedneſſe, ſo as wee cannot be humbled nor brought into any order: but when we once know our own miſerie, then we beginne to abaſe our ſelues, and being weake and oppreſſed, wee are forced to ſigh vnderunder the burthen. He heere deſcribes then ye condition of Chriſts people,In the former verſes the Prophet did ſet forth the nature … of Chriſt as he is the King of his Church: heere he deſcribes the qualities and condition of his ſubiects. as heeretofore hee had ſet forth the nature of their King: whence alſo we are to learne, that all doe not indifferently partake in theſe excellent gifts of the holy Ghoſt, wherewith Chriſt was adorned, as we hauehave ſeene heretofore, but the poore and humble onelyonly.
Now this word, to iudge, ſignifies gouernmēt; the principall part whereof is, that Chriſt makes vsus partakers of thoſe gifts which hee hath receiued of his Father, to the end hee might liue in vsus, and we in him.
And ſhall ſmite the earth.] In this place the Prophet extolles the efficacie of the word, which is the royall ſcepter of Chriſt. For the rod of the mouth is as much to ſay, as a verball ſcepter: and in the ſecond member, ſpeaking of the breath or ſpirit of the lips, hee repeates the ſelfeſame thing: as if he ſhould ſay, Chriſt ſhall not neede to borrow ſtrength from others to beate backe his enemies, and to ouerthrow whatſoeuer is contrary to his dignitie and Empire; for his onelyonly breath or word ſhall be ſufficient thereunto. Now this may be a generall ſentence, ſeeing it is of neceſſitie that the faithfull doe firſt die, to the end they may bee renewed into a ſpirituall life. And in this ſenſe,Rom. 15.16. the Goſpell is called the ſword of the Spirit, dedicated for the killing of the ſacrifices: but the latter part of the verſe requires another ſenſe. And yet notwithſtanding, if any bee minded to vſe a diſtinction heere, the ſmiting of the earth ſhall be referred as well to the elect as to the reprobate,Heb. 4.12. becauſe ye Goſpel is a two edged ſword, piercing into the inmoſt and darkeſt corners of the heart and diſcerning the thoughts and affections: but it wounds one of them after one maner, and the other ſort after an other. For in mortifying the vitious nature of the elect, it kils their luſts, that they may be a liuing & ſweet ſmelling ſacrifice before God: but it ſmiteth and killeth the reprobates outright, becauſe they rot in their perdition; yea, it is made vntounto them the ſauour of death vntounto death as the Apoſtle ſpeakes 2. Cor. 2.16. And I could eaſily grant that he ſpeakes here of both effects in deed, were it not that the vſe of the Hebrew tongue doth contradict it, becauſe the Hebrues doe often repeate one and the ſame ſentence in diuers words.
Now it followes by and by after, that Chriſt is armed with the breath of the lips to ſlay the wicked withal; vnleſſe ſome wil ſay that Iſaiah added this ſecond member for amplifications ſake. And in very deed it is much more to ſlay, then to ſmite only. Seeing then it is the propertie of the Goſpel to humble all men generallie, it is a thing accidentall in the reprobate when he ſtrikes them with a deadlie wound. Thus the Prophet ſhould conioine the ſpeciall to the generall, thereby ſhewing that the wicked fall vponupon the ſword of Chriſt vntounto eternall deſtruction, becauſe they are not conſecrated to be acceptable offrings. How euer it be, vndoubtedlie this laſt member ought to be whollie reſtrained and referred to the wicked, and therefore it was added, in as much as this efficacie appeareth not at the firſt in the preaching of the Goſpell:The wicked may for a time take pleaſure in contemning the word of the Goſpel, but in the end the Goſpel ſhal ſmite them thorow vntounto endleſſe perdition. and contrariwiſe many deſpiſe and …eſt at it, holding whatſoeuer Ieſus Chriſt hath ſaid in his word to be no better then a fable. But howſoeuer they feele not his power by and by, yet can they not eſcape it, but at the laſt they ſhall be ſmitten to death therewith. And yet it ſeemes the Prophets meaning ſhould not be ſufficientlie explaned, becauſe he not only ſpeakes heere of the inward feeling wherewithall the wicked are touched whether they will or no, but alſo euen of that impietie it ſelfe which ſhall be ſcattered and aboliſhed by the vertue and efficacie of this ſcepter, as the Apoſtle Saint Paul expoundeth it in the 2. Theſſ. 2.3. who queſtionles had reſpect vntounto this place when he ſpake of the ruine of Antichriſt, and in that place he opens vntounto vsus the meaning of the Prophet. He ſhewes then that Ieſus Chriſt ſhall neuer be without enemies, which ſhall indeuor to ouerthrow his kingdome, to aboliſh or ſtop the free paſſage of his Goſpell (otherwiſe the Prophet had ſaid this without cauſe) but Ieſus Chriſt ſhall destroy them by the ſound of his word, as well eueryevery one of them in particular, as all of them in generall, with their head and Captaine alſo. Thus S. Paul ſets before vsus a double vſe of this doctrine in an other place, requiring this of a Paſtor, that he be not only fit to teach, but alſo that he conuince the gainſayers, Tit. 1.9. For the Paſtor ought not only to feede the flock, but alſo to keepe and maintaine it againſt all harmes. Chriſt performes all theſe things, and therefore he is furniſhed with force of armes fit and neceſſarie to ſurmount the lies of Satan, the crueltie of tyrants, and all ſorts of enemies. It hereby appeares,Falſe doctrines can no otherwiſe be put to flight, but by the power of the Goſpel preached. that falſe doctrines can not otherwiſe be aboliſhed but by the Goſpel; for the Magiſtrate ſhall vſe the ſword in vaine (which yet muſt be vſed notwithſtanding) to repreſſe falſe teachers and falſe prophets: all this, I ſay, will ſerue to no purpoſe, vnleſſe the ſword of Gods word be firſt walking: which we ought diligentlie to obſerue againſt the Papiſts, who being deſtitute of the word of God, hauehave their refuge to new weapons, by meanes wherof they thinke to make their partie the ſtrongeſt. And which is worſe, they are ſo impudent to brag that heretikes can not be ouercome by the word, although both the Prophet, and the Apoſtle Paul alſo eſtabliſheth none other meanes but it.
When the Prophet ſaith by the ſpirit of the lips, we muſt not reſtraine it to the perſon of Chriſt only. For this is to be referred to the word which is preached by the miniſters of it; becauſe Chriſt works ſo in them that his will in their mouth ſhould be reputed his mouth; and their lip… as his owne lips:Luk. 10.1… that is to ſay, when they ſpeake by his mouth, and preach his word faithfully. On the other ſide, the Prophet ſends vsus not heere to ſecret reuelations, that Chriſt might reigne in vsus: but he openlie extols the outward preaching of the word, and teacheth that the Goſpel preached and ſounded forth, is a royall ſcepter in the hand of Chriſt; otherwiſe he had vnfitlie made mention of the mouth and of the lips. Whence it followeth, that all thoſe which reiect the outward preaching of the Goſpel, do as much as in them is to ſhake off, or at th… leaſt would pluck from Chriſt the ſcepter which he holds in his hand: not that the efficacie whereof the Prophet ſpeakes depends vponupon the voice of men, but in regard that Chriſt himſelfe works by his miniſters, who will not hauehave their labour to become vaine or vnprofitable, but that they ſhould bring in the elect vnderunder his obedience, and kill the reprobates, as S. Paul glories in a certaine place, that he hath vengeance readie againſt all vnbeleeuers and rebels, 2. Cor. 10.6.
Heere we muſt againe remember what is the nature of the kingdome of Chriſt:The nature of Chriſtes kingdome. for as he hath neither crowne vponupon his head, nor yet materiall armor vponupon his back, no more doth he rule in the world by force of armes, neither gets he himſelfe authoritie by ſhewes and great preparations; nor yet brings he his people to his obedience either by feare or conſtraint; but the doctrine of the Goſpel is his kinglie banner, vnderunder which he aſſembleth the faithfull to his ſeruice. Wherefore in what place ſoeuer the doctrine of the Goſpel is preached,Not…. there it is certain the Sonne of God reignes; but where it is reiected, there is his rule and dominion aboliſhed by the ſame meanes. Whence it appeares how ridiculous the bragging of the Papiſts is, when they ſay that the Church is amongſt them only, when as yet in the meane while they put Chriſt himſelfe to ſilence, and can not indure his voice: nay, doe they not on the contrarie diſgorge their edicts with full mouth, their lawes, decrees, and tyrannicall conſtitutions againſt it?
Verſ. 5. And iustice ſhall be the girdle of his loines, and faithfulnes the girdle of his reines.
OTher tranſlate girdle: but becauſe the Prophet ſets Chriſt before vsus decked as it were with his royall ornaments, I hauehave rather tranſlated it ſword-girdle, or hangers: for this alſo is a kinglie ornament as was the ſcepter which was giuen him heretofore.Verſ. 4. And Iob minding to ſhew that God will ſtrip kings of their honour, ſaith, that he will vnlooſe or vnbuckle their girdle. Iob. 12.18. Wherefore to be girt with a ſword-girdle is nothing els but to be placed in royall dignitie, as we alſo ſhal ſee hereafter in another place,Chap. 14.5. Chap. 22.21. Now the Prophet heere deſcribes two ſorts of girdles, to wit, iustice, and faithfulnes: vnleſſe any had rather ſay that the word faithfulnes being a ſubſtantiue, ſhould be put in the place of an adiectiue, as if he ſhould ſay, that Chriſt ſhall be g…rt with faithfull iustice. For faithfulnes is not added here as a diuers thing from iuſtice; but to declare what this iustice is wherewith Chriſt is girded. Some thinke he ſpeakes here of that iustice which Chriſt communicateth vntounto vsus, ſo as it ſhould not only be in him, but in his members alſo. By faith or veritie they vnderſtand that faith whereby we imbrace the ſaluation which is offred vntounto vsus.
The Chalde Paraphraſt expoundeth it thus, The iuſt ſhall come about him, and the faithfull ſhal approch vntounto him. But I take it more ſimplie, as if he ſhould ſay, He ſhall not appeare as kings clothed with purple, & crowned with a diademe, or girt with a ſword-girdle, but iustice and faithfulnes ſhall ſhine in him. I confeſſe that iuſtice is not ſo incloſed in Ieſus Chriſt that it alſo appertaines not to all his members: yet notwithſtanding wee muſt obſerue this maner of ſpeech, that Chriſt Girded with righteouſnes, comes forth to gouerne his members by it, the which alſo he forthwith powres out vponupon than by a ſecret power of the holy ghoſt. If we diſtinguiſh the word faith from iuſtice, me thinks it ſhould be put for faithfulnes or ſtedfaſtnes; as if the Prophet ſhould ſay, that Chriſt will neuer deceiue thoſe that are his, becauſe he will alwaies continue like himſelfe.
Verſ. 6. The woolfe alſo ſhall dwell with the lambe, and the leopard ſhall lie with the kid, and the calfe and the lion, and the fat beast together, and a little child ſhall lead them.
7. And the cow and beare ſhall feede, their young ones ſhall lie together: and the lion ſhall eate ſtraw like the bullocke.
HEe againe deſcribeth the qualities and conditions of thoſe which ſhall be ſubdued vntounto Chriſt. For becauſe there is a mutuall correſpondency betweene the King and the ſubiects, he ſometimes aſcends from the body to the head, and by and by from the head to the members: and we hauehave alreadie ſaid,Ʋerſe 2. that Chriſt raignes not for himſelfe, but for his faithfull ones: whence it followes, that hee frames our vnderſtandings to his will, by the operation of his holy Spirit. Yet notwithſtanding the Prophet aimes at a further thing: for it is as if he ſhould promiſe an happie reeſtabliſhment to the world, deſcribing a… it were the order which was at the beginning, before that woful and ſorrowful change happened by the reuolt of man, vnderunder the which we are conſtrained to ſigh at this day. Whence comes it that the brute beaſts are ſo cruell, that ſuch as hauehave any ſtrength giuegive themſelues to ſnatch, rent, and deuoure with violence? Certainely there ſhould hauehave bin no diſcord betweene God and the creatures, if they had continued ſtedfaſt in their firſt and pure originall. When they riſe vp then one againſt another, and that the weakeſt hauehave neede of defence againſt the ſtrongeſt, is it not a teſtimonie of that confuſion which is iſſued from the ſinne of man? Now ſeeing Chriſt is come to the end, that hauing aboliſhed the curſe, he might reconcile the world vntounto God; it is not without cauſe that the re-eſtabliſhment of a perfect eſtate is attributed to him: as if the Prophet ſhould ſay, that the golden world ſhould returne, during which time all felicitie ſhould flouriſh: that is to ſay, before the fall of man, and the change and ruine which followed thereupon.
God by Hoſea ſpeaketh thus; I will make a couenant for them with the beaſts of the field, with the birds of the ayre, and with the creeping things: Hoſe. 2.18. as if hee ſhould ſay, After that God ſhall become mercifull to the world for Chriſts ſake, he will therewithall ſhew the ſignes of his good fauour vntounto it: to the end that whatſoeuer corruptions did proceed from the ſinne of man, might come to an end. To conclude, the Prophets vnderunder theſe figures, teach the very ſame which S. Paul affirmes plainely; to wit,Col. 1.20. that Chriſt came to gather the things which were ſcattered both in heauen and in earth: Epheſ. 1.10. The ſumme of all then is, that Chriſt ſhall come to chaſe all hurtfull things out of the world, and to reſtore it to the firſt beautie in which it was before it was accurſed.
And therefore he ſaith, that the lion ſhall feede the bullocke: Had not the contagion of ſinne infected the world, we ſhould hauehave ſeene no beaſt giuen to deuouring, or blood ſucking, but the fruits of the earth would hauehave ſufficed all liuing creatures.for if the contagion of ſinne had not infected the world, wee ſhould not hauehave ſeene any beaſt giuen to blood nor to the pray, but the fruits of the earth would hauehave ſufficed all things; which kind of foode indeed was preſcribed vntounto them by the Lord. In the meant while, although Iſaiah ſaith, that the wild and the tame beasts ſhould liue quietly together, to the end the bleſſing of God ſhould appeare & ſhine eueryevery where; yet notwithſtanding he aimes chiefly at that which I hauehave ſaid, to wit, that no hurtfull affection ſhould be diſcerned amongſt the people of Chriſt, neither yet any crueltie or inhumanitie whatſoeuer. And whereas before they had beene as lions and leopards, they ſhould now become like lamb; and ſheepe; becauſe they ſhall hauehave put off all cruell and brutiſh affection. For by theſe kindes of ſpeech, he meant nothing elſe but to ſay, that thoſe which in times paſt had been like outragious and cruell beasts, ſhould become gentle and tractable. And therefore he compares violent men and robbers, to wolues and beares, which liue of the pray and ſpoile: and pronounceth that they ſhould become tame and meeke, ſo as contenting themſelues with a common and ordinarie diet, they will carefully auoid the doing of wrong or hurt vntounto any.
Now here we muſt argue from the leſſe to the greater; to wit, if Chriſt doe appeaſe and ſet the brute beaſts at vnitie together, much more will hee nouriſh brotherly concord betweene men, whom hee will gouerne by the ſpirit of meekeneſſe. And yet it is not the Prophets meaning that any are thus gentle and peaceable of their own nature, before they be reformed by grace; but he promiſeth, yt how peruerſe ſoeuer their nature ſhall be, yet they ſhall forſake their crueltie, and ſhall become as meeke as ſheepe or lambs.
Whereas hee addes, that a little childe ſhall leade them: it ſignifies, that thoſe beaſts which were otherwiſe cruell and vntamed, ſhall readily yeeld cheerfull ſeruice, ſo as there ſhal be no need to vſe any violence to repreſſe their crueltie. In the meane while, we muſt keep in minde the ſimilitude which we hauehave touched; to wit, that thoſe ſhall obey Chriſt, which ſhall be giuen vntounto him, although they were outragious beaſts before; and ſhall obey in ſuch wiſe, that they ſhall by and by follow him, and that at his leaſt becke: as it is alſo ſaid in the 110. Pſalme, verſe 3. Thy people ſhal come willingly. Neither ought they to be placed in the ranke of ſheepe, which are not indued with this meekeneſſe. Let vsus ſuffer him then to maſter and rule vsus, and let vsus willingly ſubmit our ſelues to thoſe to whom he hath giuen vsus in charge, although they be like little children. Thus it ſeemes that the Miniſters of the word ſhould heere be compared to little children, becauſe they hauehave no externall power; neither doc they ſhew themſelues to hauehave any ciuill authoritie.
Obiect. But it may be demanded, whether there be not ſome who are meeke and gentle, who yet hauehave not been tamed by the doctrine of the Goſpell. For it ſeemes indeed that the Prophet ſhould ſay ſo, when hee compares ſome to ſheepe, Anſ. and others to beares and lions. I confeſſe we ſhall finde a meruailous diuerſitie in men, who yet are led by the very inſtinct of their own nature: ſome are meeke and peaceable, others turbulent and inhumane; but yet it is certaine that all are ſauage and outragious, till Chriſt hauehave tamed them by the Goſpell. All are puffed vp with ambition & pride, before they bee purged with this medicine. True it is that many may well counterfet a falſe appearance of modeſtie and humilitie,No true humilitie to be found, where the Spirit of Chriſt dwels not. but in the meane while they burſt with pride inwardly. To bee ſhort, where the Spirit of Chriſt dwelles not, there let vsus not looke to finde any true humilitie.
Verſ. 8. And the ſucking child ſhall play vponupon the hole of the aspe: and the weaned child ſhall put his hand vponupon the cockatrice hole.
HE continues his former ſpeech; to wit, that when men ſhall be receiued againe into fauour with God, and that they ſhall be purged from their vices by the ſpirit of regeneration, they ſhall then alſo bee freed from their hurtfull nature. For men ſhould not neede to feare the biting of venemous ſerpents, but in regard yt they are vnworthy that God ſhould ſubiect the parts of the whole world vnderunder their authoritie. And in that the ſerpents hauehave this libertie to hurt little children, truely it thence appeares,The libertie of doing harme which one creature hath ouer an other, argues that the whole poſteritie of Adam is infected with ſinne, euen form the conception. that all the poſteritie of Adam is infected with ſinne from the conception in the wombe. Now we are to obſerue this ſimilitude whereof wee hauehave ſpoken; to wit, that thoſe who are filled with an hidden venome to hurt, ſhall in ſuch wiſe change their naturall inclination, that they ſhall not hurt ſo much as little children.
Some are openly fierce and cruell; others carry and nouriſh their malice in ſecret, as a ſerpent doth his poiſon; as Dauid alſo deſcribes it, Pſal. 55.22. For ſome are more readie to manifeſt their malice; others more ſlow. In a word, whatſoeuer they be, he ſignifies that all muſt bee purged from their malice, as well open as ſecret, after they ſhall be once ſubiected vnderunder Chriſt. He alſo ſignifies, that hence forward there ſhall be a generall ſecuritie euerie where, ſo as thoſe who are deſtitute of all helpe, ſhall liue in ſafetie, in ſuch wiſe as they ſhall aduenture to expoſe themſelues euen to the moſt perillous dangers.
Verſ. 9. Then ſhall none hurt nor deſtroy in all the mountaine of mine holineſſe: for the earth ſhall bee full of the knowledge of the Lord, as the waters that couer the ſea.
NOw he plainely ſhewes, that euen men themſelues hauing ſubdued their naturall peruerſitie, ſhall bee inclined to equitie. He ſpeakes then of the faithfull, who are truely regenerated into newneſſe of life. For although there are many hypocrits full of iniquitie, mingled in the Church with the elect of God; yet notwithſtanding they are like to to the Iſhmaelites, whom God will driue out thence when his time is. To this purpoſe we are to note that which is ſaid in Pſal. 15, 2. & 24.4. that none but the louers of iuſtice ſhall hauehave any ſetled or ſure r…ſt in the Temple of God, to dwell there perpetually. This then appertaines to the lawfull citizens of the Church to bee pure and exempt from all deſire to doe hurt. Whence we gather alſo, that it is a ſingular gift of the holy Ghoſt, when men abſtaine from violent courſes; becauſe ambition, pride, crueltie, and couetouſneſſe, will ordinarily puſh them forward to wrong their neighbours eueryevery kinde of way, and therefore the Prophet addes to very good purpoſe that this ineſtimable gift flowes from the kno…ledge of God. Thus then it behoues that all fleſh be humbled, and that mē learne to put themſelues into the protection and ſafegard of God, and to maintaine brotherly kindnes betweene thēſelues when they know that he is the father of them all. For although many which are not yet renued by the ſpirit of Chriſt may hauehave ſome appearance of humanitie,There may be ſome appearance of humanitie euen in the vnregenerate… which yet ſp…ings onelyonly from ſelfeloue. yet is it very certaine that they are caried away therein with the louelove of themſelues, becauſe all hauehave this naturallie ſo rooted in them, that they will alwaies ſeeke their owne profit rather then the profit of an other, and therefore thinke they are put in this world only to ſerue their owne turne and not their neighbours: yea, they would hauehave all the world at their commaund if it were poſſible, which Plato Plato.alſo wiſely conſidered.
From hence proceed deceits, periuries, thefts, robberies, & an infinit other ſuch like wickedneſſes. There is no fit remedie then to tame this vnbridled luſt but the knowledge of God only. Now we ſee how the Prophet doth againe eſtabliſh the dominion of Chriſt in the faith and doctrine of the Goſpel, it being the meanes (indeed) without which he doth not ordinarilie gather vsus to himſelfe: for thereby he illuminates our vnderſtandings to manifeſt vntounto vsus the heauenly life, which is nothing elſe (as himſelfe witneſſeth) but to know him to be the only true God, and him whom he hath ſent, Ieſus Chriſt, Iohn 17.3.
Moreouer, the abundance of knowledge is here cloſely compared to that ſmall taſte which God gaue to the ancient people vnderunder the law. And albeit the Iewes were kept vnderunder ſuch childiſh rudiments, yet vntounto vsus hath the perfect light of the heauenlie wiſdome ſhined by the meanes of the Goſpel, as Ieremiah alſo foretold, They ſhall not eueryevery one teach his neighbour, nor eueryevery one his brother, ſaying, Know the Lord, for they ſhall all know me, ſaith the Lord, from the leaſt vntounto the greateſt, Ier. 31.34. If ſo be yt this fulnes of knowledge then hauehave taken poſſeſſion in our vnderſtandings, it will purge and cleanſe them frō all maliciouſnes. This place alſo informes vsus what maner of Church there is in the Papacie, where the light of holy doctrine being ſmothered, yea almoſt cleane extinct, their whole religion is, to be blindfolded in a brutiſh ignorance.
Now if it ſo fall out that we hauehave not a perfect knowledge at the firſt daſh,Though we attaine not vntounto a perfect knowledge the firſt day: yet we muſt endeuour to profit more and more continually. yet we muſt endeuor day by day to profit more and more, 2. Pet. 3.18. and that in ſuch wiſe, that the fruit thereof may iſſue from this roote. Whence it appeares that the greater part hauehave profited but very meanly in the ſchoole of Chriſt, when ſo many coſenages, extortions, and violences hauehave their full ſwinge on all ſides.
Verſ. 10. And in that day the roote of Iſhai which ſhall ſtand vp for a ſigne vntounto the people, the nations ſhall ſeeke vntounto it, and his reſt ſhall be glorious.
HE returnes againe to ye perſon of Chriſt, and repeates the ſame ſimilitude which he tooke vp heretofore in the beginning of this Chapter, to wit, of the roote, or ſprig iſſuing out of the drie ſtock, which had no appearance of any ſap in it. He ſaith then it ſhal come to paſſe that the Gentiles, who in times paſt had the Iewes in abomination, ſhall yet come and doe homage to the King of the Iewes. Now this might ſeeme a thing altogether incredible: and no doubt but this promiſe was a long time derided, becauſe ſuch a change ſhould rather hauehave been expected when the kingdome ſtood & floriſhed in his full ſtrēgth then after it was deſtroyed. But needfull it was it ſhould be brought thus low, to the end it might afterwards be exalted; and that the glorie and power of God might hereby be better knowne, then if all things had been in their floriſhing eſtate. For what is he that with the eyes of fleſh could hauehave apprehended ſuch a height,Luk. 2.31.32 from a little ſprig that it ſhould be diſcerned of all people, and ſhould draw the eyes of eueryevery one vntounto it? He compares it to a ſtandard lifted vp on high: and we know that this was accompliſhed in the publication of the Goſpel, yea much more excellentlie then if Chriſt had ſoared aboue ye cloudes. Hereunto appertaines that which is ſaid in S. Iohn, Numb. 21.9As Moſes lift vp the Serpent in the wilderneſſe, ſo muſt the ſonne of man be lift vp, Iohn. 3.14.
Chriſt is then ſought when wee run vntounto him to obteine ſaluation, as in many places of the ſcripture, where the ſeeking of God, is as much to ſay as to put our whole hope and confidence in him. And therfore the Greekes hauehave tranſlated, They hauehave hoped, reſpecting the ſenſe, rather then the ſignification of the word.
As touching that which immediatlie followes, that his reſt ſhall be glorious, all the expoſitors almoſt do expound it of the Sepulcher of Chriſt, taking a part for the whole, becauſe they by and by after referre it vntounto his death. And to ſay the truth, the buriall of Chriſt was but an appendance of his death. The ſenſe then according to their opinion ſhould be, that the death of Chriſt which was ignominious before the world, ſhall be full of glorie and maieſtie. But when I conſider all circumſtances more narrowly, the Prophet in this place by this word reſt, ſignifies the Church: as alſo it is ſaid in the Pſalmes, This is my reſt for euer, here will I dwell, Pſal. 132.14. And thus he decketh the companie of the faithfull with an honorable title, becauſe in them he will hauehave his perpetuall manſion. Seeing then that the Church at that time was expoſed to mocks and reproches, he promiſeth that it ſhall be brought to a better and more happie eſtate, and ſhall yet againe recouer her firſt beautie. Here then we hauehave an excellent teſtimonie, which giues vsus to vnderſtand, that God will dwell for euer in his Church, although this ſhall not alwaies appeare ſo vntounto men.
Verſ. 11. And in the ſame day ſhall the Lord ſtretch forth his hand againe the ſecond time, to poſſeſſe the remnant of his people (which ſhall be left) of Aſhur and of Egypt, and*Or, parthe. Pathros, and Ethipia, and of Elam, and of Shinar, and of Hamath, and of the Iles of the ſea.
BEcauſe the propheſie touching the future glorie of the Church was incredible, hee now declares by what meanes it ſhall bee brought to paſſe; to wit, that God will manifest the ſtrength of his hand to performe as it were a famous and memorable act. Moreouer, to confirme the elect people in good hope, hee brings to their remembrance the deliuerance paſt, to the end they might not doubt that God ſhould not bee as well able to deliuer them now, as hee was to deliuer their fathers,Exod. 12.31. who had experience thereof in former time in Egypt. For this word againe, aimes at that, and it is all one as if hee had ſaid, Now alſo will God be the Redeemer of his Church. This hee confirmes by another reaſon; to wit, although it ſeemed that God ſhould deſpiſe his people; yet will hee not be depriued of his inheritance. The ſumme is, that God will take care of the ſaluation of his Church, to the end hee may not be bereaued of his right.
Notwithſtanding hee ſpeakes expreſly of the remnant, becauſe this deriuerance ſhould appertaine but to a little handfull of ſeede. Laſtly, hee repeates that which hee had ſaid heretofore; Howſoeuer God ſeparates and ſcatters his Church, yet can it not be that he ſhould wholly reiect it; becauſe it is no l…ſſe pretious vntounto him, then our heritage is deare vntounto euerie one of vsus. Now he ſpeakes not of the Aſſyrians, which had led the people into captiuitie, but alſo of other nations amongſt whom the Iewes were ſcattered. For after the greater part of the people were carried into Babylon, ſome fled into Ethiopia, others into other regions; becauſe they feared leſt they ſhould be led into the ſame bondage with others. As touching Parthe, in the text it is Pathros, ſome thinke it ſhould be Parthe; and this is probable, although others ſay that it is Arabia the Stony. VnderUnder the word Elam, he comprehends the Medes, Zocdians, Bactrians, and other Eaſterne people. Shinar, or Ethiopia, is comprehended in Chaldea. By Hamath, ſome vnderſtand Cilicia, and other neighbour regions about Mount Taurus. VnderUnder this word of the Iles, the Iewes vnderſtand all the regions which are beyond the ſea. For according to their opinion, Greece, Italie, and Spaine are Iles; becauſe the ſea is betweene them and others. We ſee then that the Prophet ſpeakes not onelyonly heere of the deliuerance which was vnderunder Zorobabel, but the aimes at a further marke: for the Iewes were not then carried into Egypt, neither into Ethiopia, nor yet into any other regions. This cannot be vnderſtood then of the deliuerance out of Babylon, but ought to be referred to the kingdome of Chriſt, vnderunder which this deliuerance hath been, and is accompliſhed by the preaching of the Goſpell. Moreouer, we muſt obſerue, that this which is heere mentioned, is a ſpeciall worke of God, and not of men; becauſe hee ſaith, that the Lord ſhall ſtretch out his hand; heerein attributing that to the diuine power of the Lord, which men cannot accompliſh by all their ſtrength.
We are alſo to note, that from the conſideration of the benefits which the Lord hath done for vsus in times paſt; wee ought to be the better confirmed in hope for the time to come: ſo as when we call to minde the deliuerance out of Egypt and out of Babylon, Former deliuerances ſhould incourage vsus to hope for the like in time to come. 2. Cor. 1.10.wee may boldly conclude, that the Lord is as mightie now as he was then; and that he will no leſſe aſſiſt vsus at this day, euen in ſetting vp the Church againe in her primitiue beautie and glory. He can performe the ſame thing the third, the fourth, yea many times, which hee hath done once or twice. Whereas the Prophet calles thoſe whom God deliuers a remnant, let vsus learne not to affect a great multitude,Multitudes not to be affected, vnl…ſſe truth and righteouſneſſe doe alſo flouriſh. but let vsus content our ſelues with our ſmall number, and not bee abaſhed although we be but a few. For if ſo be the truth and righteouſnes of God floriſh amongſt vsus, we ſhall h…ue true and ample occaſion giuen vsus to reſt therein ſecurely.
Verſ. 12. He ſhall ſet vp a ſigne to the nations, and aſſemble the diſperſed of Iſrael, and gather the ſcattered of Iudah from the foure corners of the world.
THis verſe containes nothing in it but the explication of the former. Now this maner of ſpeech is taken from a ſimilitude, the ſenſe whereof notwithſtanding may be double; to wit, either that the Lord in making this ſigne, will amaze the enemies in ſuch wiſe, as they ſhall not dare to ſtop the paſſages againſt the people which ſhall returne; or rather that hee will ſet vp a ſigne to the poore baniſhed, to the end they ſhould make no difficultie to take their iournie home againe. Beſides, the vſe of this doctrine hath its force amongſt vsus euen at this day: for looke how the ſtandard is lifted vp in the Campe, to aſſemble euerie one to his colours, and to hold himſelfe in battel aray; ſo alſo is the ſtandard now ſet vp before vsus, to the end all of vsus ſhould gather our ſelues together thereunto; that is to ſay, The Goſpell which the Lord hath lifted vp amongſt the Gentiles, and in the which Ieſus Chriſt is preached vntounto vsus. From hence let vsus obſerue, that we cannot be gathered vntounto the Lord, vnleſſe wee come vnderunder this enſigne, and bee vnited vntounto him by faith. For he will not acknowledge vsus for any of his ſheep, if we be not gathered in from our ſcattering, and that all of vsus doe aſſemble our ſelues vnderunder this banner: as himſelfe alſo ſaith, My ſheepe heare my voyce, and they follow me: Iohn 10.27. There is a repetition in the word To gather: for he ſhewes how effectuall the calling of God ſhall bee, becauſe he will ſet his people in their former eſtate, euen as ſoone as he ſhall be pleaſed to make but a ſigne onelyonly.
The word ſcattering, is collectiue, and vnderunder it he comprehends the Iewes ſcattered here and there. It ſeemes alſo that he alludes (as hee often doth in other places) to one ſelfe ſame text of Moſes, where the Lord promiſeth to gather together his people, when they ſhall be ſcattered to the vtmoſt parts of the world, yea euen into the foure corners of the earth: Deut. 30.4. Now this was fulfilled vnderunder the leading and gouernment of Chriſt: at this day therefore ought wee to hope, that by the meanes of this good Captaine, the poore and deſolate Church ſhall bee reſtored. For otherwiſe there is little hope that this ſmall remnant ſhall bee gathered together, vnleſſe the elect doe bend their eyes toward this enſigne. We ought often therefore to call theſe promiſes to minde, to the end wee being vnderpropped by them, may bee more and more eſtabliſhed and confirmed.
Verſ. 13. The hatred alſo of Ephraim ſhall depart, and the aduerſaries of Iudah ſhall be cut off: Ephraim ſhall not enuie Iudah, neither ſhall Iudah vexe Ephraim.
HEere hee promiſeth that there ſhall bee ſuch great tranquillitie in the Church, that the Iſraelites and the Iewes ſhall not waſte themſelues any more by ciuill diſſenſions, neither yet bee moleſted in any ſort by their enemies: alſo, that they ſhall not bee ſubiect to hatred nor enuie, as they were before. Not as if there ſhould no wicked ones at all be found ſtill among them; but that the Lord will roote them out at the laſt. Yet we are eſpecially to obſerue that which he addes touching the pacifications of ciuill hatreds and diſſenſions; to wit, that the children of Abraham ſhall no more moleſt one another, but ſhall be at vnitie in one religion, and in the true feare of God. For it was an odious and deteſtable ſpectacle to ſee them ſo long time ſworne enemies one to another.Enuie the fountaine of diſſenſions. It is not for nought that he ſhewes the fountaine of diſſenſions; to wit, enuie, which was the cauſe why the ſucceſſours of Abraham did rent one another, when the Tribes of Iudah and Ephraim ſtroue amongſt themſelues for the excellencie. This curſed fire brand enuie, hath kindled all the warres in the world, when as no man will humble himſelfe, nor part with the leaſt iot of his right. In a word, the Lord promiſeth heere, both an outward and an inward peace, which is an excellent and deſireable benefit aboue all things.
But ſome will ſay, that this was neuer yet accompliſhed, Obiect. and that we hauehave rather ſeene the contrarie come to paſſe. For as ſoone as the Goſpell beganne to be publiſhed, diuers wars, tumults, and horrible perſecutions followed thereupon; all the world almoſt was in an vprore and ſhaken: and ſince I pray you, what peace hath the Church had within it? Satan by ſowing of his cockle and curſed ſeede, hath ſtirred vp horrible troubles euen amongſt Chriſtians themſelues; ſo as the Church hath had none more dangerous nor deadly enemies, then thoſe that hauehave been nouriſhed and maintained in her owne lappe.
I anſwere, Anſ. that the Prophet heere comprehends the whole Kingdome of Ieſus Chriſt, and not one age or generation. For in this life wee doe but onelyonly taſte the firſt fruits as it were of this Kingdome. Moreouer, although the Church be vexed with enemies, as well ſtrangers as domeſticall, yet euen in the midſt of them, God ceaſeth not to preſerue and maintaine it: and thus in the end ouerturnes all his enemies. Alſo, this prophecie properly appertaines to the true and lawfull children of Abraham, whom the Lord daily purgeth by afflictions and baniſhments; cauſing them by this meanes to forget all ambition and enuie: for we ſhall not vſually find deſire of vaine glorie amongſt them, who hauehave been meekened and inſtructed in the ſchoole of Chriſt. Thus then, that which Iſaiah heere promiſeth, hath alreadie beene fulfilled in ſome part, and is accompliſhed eueryevery day. But we muſt goe on ſtill in theſe exerciſes, and hauehave fightings daily, as well within as without, vntill wee obtaine that eternall peace which wee ſh…ll inioy heereafter, with all felicitie in the Kingdome of God.
Verſ. 14. But they ſhall flee vponupon the ſhoulders of the Philistims toward the west: they ſhall ſpoile them of the East together: Edom and Moab ſhall be the ſtretching out of their hands, and the children of Ammon in their obedience.
HIs meaning is, that the Lord will alſo aſſiſt his people by another means; to wit, that he will triumph ouer his enemies, & ſubdue them vnderunder his power. For as he hath hitherto ſpoken of the ſafetie of the Church; ſo now alſo he declares, that ſhee ſhall obtaine victorie ouer her enemies. Now hee makes mention of the nations againſt whom the Iewes had continuall warres: the Philistims aſſailed and moleſted them on the one ſide, on the other ſide they had the Ammonites and Moabites, by whom they were conioyned both by conſanguinitie and neighbourhood. And on the other ſide were the Idumeans, who were not withheld by any neereneſſe of kinred whatſoeuer,Gen. 36.1.8.9. from being the ſworne enemies of the Iewes; they came of Eſau the brother of Iacob, the remembrance whereof ought to hauehave turned them from all hatred and rancour.The Church ouercomes by ſuffering. And therefore the Lord promiſeth to his Church, that although ſhe ſhould hauehave enemies, that yet notwithſtanding by ſuffering vnderunder them, ſhee ſhall conquer and bring them vnderunder in the end.
The ſtretching forth of the hands, ſignifies the domination which the Church ſhall obtaine ouer her enemies: for ordinarily the hand, ſignifies power, and the Hebrues vſe the phraſe, To ſtretch out the hand, to ſubdue this or that. So as it is ſaid in the Pſalme, I will ſet his hand in the ſea, and his right hand in the floods, Pſal. 89.26. To ſtretch out the hand then ſignifies power to rule and gouerne; and contrariwiſe he alſo addes the obedience which the enemies ſhall yeeld vntounto her.
The Iewes who dreame of an earthlie kingdome and Meſſiah, interpret all theſe things carnallie, and draw them to I wot not what outward power, whereas they ſhould rather be eſteemed according to the ſtate and condition of Chriſtes kingdome. True it is that the effect of this propheſie was ſeene to be fulfilled in ſome part, when the Lord brought back the Iewes from captiuitie, at which time he raiſed them vp into a good eſtate in deſpite of all their neigbour enemies: but the faithfull were to expect a more excellent victorie, which in the end they obteined by the preaching of the Goſpel. For albeit we muſt fight continuallie vnderunder the croſſe, yet we ouercome our enemies notwithſtanding: firſt, when being deliuered from vnderunder the tyrannie of the diuell & vnbeleeuers, we are called and maintained in freedome by Ieſus Chriſt, that the fleſh with all his luſts may be brought vnderunder: ſecondly, when by meanes hereof we liue to him,Luk. 21.19. and poſſeſſe our ſoules in patience, quietly with a meeke ſpirit bearing whatſoeuer befalles vsus. We alſo heape coles of fire vponupon the heads of our enemies,Rom. 12.20. and by this meanes likewiſe we obteine victorie ouer them and ouer all their iniuries and reproches, vnderunder which it ſeemes we are ſubiect.
Verſ. 15. The Lord alſo ſhall vtterlie destroy the tongue of the Egyptian ſea, and with his mightie wind ſhall lift vp his hand ouer the riuer, and ſhall ſmite him in his ſeauen ſtreames, and cauſe men to walke therein with ſhooes.
He meanes nothing elſe in this verſe but to ſhew that the Lord by his admirable power will open a way vntounto his people which ſeemed to be ſhut vp before. Now he ſpeakes by a figure, for one ſide of the ſea is called a tongue, becauſe when the ſea enters vpō both lands, and occupies one part, it ſeemes like a tongue thruſt out. He ſpeakes of the Egyptian ſea then, yea of Egypt it ſelfe, which he yet more plainly declares hereafter. But he principallie names the ſea and the riuers, becauſe theſe be fortreſſes of the regions and the cloſings in of all paſſages.
VponUpon the riuer.] No doubt but he meanes the riuer Nilus, which watereth and compaſſeth all Egypt in many places, by meanes whereof they might hauehave ſhut vp the paſſage before the people returning into Iudea. I doubt not but the word Ruach is here taken for wind, although theſe words of the Lord be ioyned therewith: for all the winds are the Lords, ſeeing he gouernes and guides them as it pleaſeth him, and eſpeciallie a vehement whirlewind raiſed vp miraculouſlie is ſo taken when this word is vſed.
Now he alludes to the firſt deliuerance of the Church whē it was brought out of Egypt. For whē it pleaſed God to giuegive them paſſage, he dried vp the ſea by the violence and force of the winds, Exod. 14.21. I grant that God needed not the help of winds, becauſe he was able to hauehave done it of himſelfe: but when he vſeth ordinarie meanes, firſt from thence wee learne that all creatures are readie to yeeld obedience vntounto him. And howſoeuer they hauehave their naturall courſe,What we hauehave to learne from Gods working by ordinary meanes. yet are they all in his hands, ſo as he will turne their force and violence which way ſoeuer it ſhall pleaſe him. For example, when the wind ariſeth, it takes his beginning of a naturall cauſe: all the winds alſo hauehave their ſeuerall proprieties: the ſouth wind is moyſt, the north wind cold, and the effects which proceed from them are altogether alike: for the ſouth wind makes the bodies moiſt, and the north wind dries them. The Lord ſhewes by admirable miracles that he hath a ſuperior power, and an ouerruling hand farre aboue theſe naturall cauſes, ſo as nature (that is to ſay, the diſpoſition of things, as prophane men hauehave imagined) ouerrules not, but he only. Secondly he ſhewes, that when he thinks good he changeth the nature and order of things, to the end he may be acknowledged the author of them, becauſe ſuch a change doth the better ſet forth his power and domination. This is the cauſe why Iſaiah ſpeakes not of the wind alone, but of the wind of the Lord, to the end we might know that the wind is not raiſed vp by chance, but is directed by the hand of the Lord.
And he ſhall ſmite him in his ſeuen ſtreames.] Others tranſlate floods, and expound it thus, He will diuide Nilus into ſeuen parts. Now although this expoſition be receiued of all, yet I approue not of it; and as I take it, they hauehave failed here by forgetfulnes rather then by ignorance, for I hold them learned men notwithſtanding, and ſuch as are well exerciſed in reading the ancient writers. It is well enough knowne by hiſtories, that Nilus hath ſeuen principall mouthes; others were called falſe mouthes, becauſe they had no name. Look then how many armes or mouths it had, ſo many ſtreames and riuers it made as it ſeemes; and his riuers would hauehave been ſo many lets and impediments to ſlacken the voyage. Now Iſaiah did purpoſely name thē, becauſe of the great fame of this flood. Moreouer, although this flood was deepe, yet notwithſtanding he ſaith, it ſhall be ſo dried vp, that one ſhall not neede to pull off his ſhoes to paſſe ouer it: which yet they muſt needs hauehave done if there had been neuer ſo little water remaining.
The Prophet then vnderunder theſe borowed ſpeeches meanes nothing elſe but to certifie them, that no power whatſoeuer ſhall be able to let God, when it pleaſeth him to deliuer his people out of captiuitie. He touched the hiſtorie of the firſt deliuerance, to the end they might know that the ſame ſhould now befall them which had hapned to their fathers in times paſt. This is the cauſe why he doth thus paint it forth before their eyes, becauſe the meanes of this deliuerance ſhould not appeare. For this promiſe ſo barely publiſhed, would not hauehave entred into their hearts ſo effectually as this notable example did, which was thus propounded and ſet before them.
Verſ. 16. And there ſhall be a path to the remnant of his people, which are left of Aſhur; like as it was vntounto Iſrael in the day that hee came vp out of the land of Egypt.
THis verſe containes no new matter, but opens that further which went before; to wit, that the people ſhall feele the verie ſame powerfull hand of God in their deliuerance out of Babylon,Exod. 14, 29. Ioſh. 3.16. as they had formerly proued in their deliuerance out of Egypt. He opened a way thorow the ſeas, alſo thorow a waſte deſert: and laſtly, thorow the midſt of Iordan: euen thus will hee make way againe, Iſaiah ſaith, for his people by the ſame admirable meanes. Now what the Lord hath once done, let vsus expect the ſame againe for the time to come; and let vsus to this end conſider the antient hiſtories. This alſo ought to bee referred to the laſt deliuerance of the Church, when wee altogether ſhall be fully deliuered out of all miſeries and calamities: ſo as howſoeuer the things which are taught vsus concerning the reſurrection and eternall life, ſeemes incredible vntounto vsus, and that the meanes thereof appeares not vntounto vsus as yet; let vsus know notwithſtanding, that it ſhall be eaſie with God to finde both the way and meanes.