Commentary on Isaiah, Commentary on Isaiah · Chapter 52
THE LII. CHAPTER.
Verſ. 1. Ariſe, ariſe, put on ſtrength O Zion; put on the garments of thy beautie, O Ieruſalem, the holy Citie: for henceforth there ſhall no more come vntounto thee, the vncircumciſed and the vncleane.
HEe confirmes the former doctrine,A confirmation of the former doctrine. that he might the better awaken and rowze vp the peoples mindes, which were drenched in griefe & anguiſh: for it was neceſſarie this ſhould be added to the former, as a ſpurre to quicken them vp, and to make way for this doctrine, that it might the more eaſily enter into their amazed and inſenſible hearts. He ſpeakes to the Church, as to one aſtoniſhed and in a ſlumber, and bids her ariſe to gather new forces, and to reſume her ſoule afreſh. Which hee repeates twice, and not without cauſe: for it is very hard to awaken, and to cauſe ſuch to take heart againe vntounto them, that are ſmitten; nay, laid flat vponupon all foure with the feeling of Gods wrath.
Put on thy ſtrength.] As if hee ſhould ſay; Thou haſt hitherto wallowed thy ſelfe in duſt and aſhes, as one forlorne, by reaſon of thy anguiſhes: but now ariſe, and fit thy ſelfe to receiue that happy eſtate into which the Lord is purpoſed to ſet thee. Hee oppoſeth ſtrength then to faintheartedneſſe, with which we are vſually combred, when things grow deſperate; and the beautifull or glorious garments, to filthineſſe and naſtineſſe.
Then he addes the reaſon; to wit, that God will henceforth ſuffer the wicked no more to take their ſwinge, as they hauehave done in waſting and ſpoiling his Church at their pleaſures. She hath now cauſe therfore to reioice, being rid out of the tyrants hands: and alſo for her ſafetie, wherein there is plentifull occaſion of ioy and gladneſſe miniſtred vntounto her for the time to come. But herewith Iſaiah ſummons vsus to a common and generall reioicing, when the Church is receiued againe into Gods fauour: for queſtionleſſe, if there bee any ſparke of true godlineſſe in vsus, wee ought to be exceedingly moued at her happineſſe,Rom. 12.15. and to laugh and ſing for ioy when ſhe floriſheth, and to vveepe with her when ſhe is perſecuted. In a word, ſhe ſhould be the very fulneſſe of our ioy: according as the Pſalmiſt ſaith; Let my tongue cleaue to the roofe of my mouth, if I preferre not Ieruſalem to my chiefe ioy: Pſal. 137.6.
By the word come, hee meanes that which we ſay commonly, To hauehave entrance:Auoir ent…cé. for the Lord ſhuts vp the paſſage againſt the wicked, that they cannot range abrode at their pleaſures vnpuniſhed, as they were wont. By vncircumciſed and vncleane, hee meanes all ſuch prophane ones, as corrupt the pure ſeruice of God, and oppreſſe mens conſciences by their tyranny. They are wont to call all them vncircumciſed, who were ſtrangers from Gods Church, who had the ſigne of circumciſion; for with that all the faithfull were marked. But in reſpect that many bare this badge of the couenant, who were no whit better then the reſt; to remoue all ambiguitie, he addes, the vncleane. For the cutting away of the foreskinne,The ſigne of circumciſion auailes nothing, vnleſſe the puritie of the hart doth concurre therewith. was nothing in it ſelfe; and is by Saint Paul accounted as vncircumciſion, if the puritie of the heart bee not ioined therewith: Rom. 2.25. Gal. 3.6. Thus the Prophet ſhewes then, that ſuch kinde of perſons ſhall hauehave no place in the Church; that all corruptions being aboliſhed, and the true worſhip of God reſtored, ſhe may inioy a perfect and happy eſtate. In the meane while, I conſent to thoſe who refer this to the open enemies of the church, whom the Prophet brands with theſe odious names; that the ſeueritie of this chaſtiſement might put the Iewes in mind of the greatnes of their iniquities.
Verſ. 2. Shake thy ſelfe from the duſt: ariſe, and ſit downe, O Ieruſalem: looſe the bands of thy necke, O thou captiue daughter Zion.
THe Prophet deſcribes the Churches deliuerance more at large,An amplification. and ſets it forth in very excellent termes. In bidding her to ſhake off the duſt, and to ariſe, let vsus not by and by gather,No free will in vsus to that which is good. that wee hauehave free will in our ſleeues to vſe it when we thinke good: for it belongs to God onelyonly to pull vsus out of the duſt, and to ſet thoſe that are fallen, vponupon their feet, and to let looſe the priſoners, by taking off, or breaking aſunder their bands and fetters. Queſt. But wherefore doth the Prophet then inioine vsus that, which ought not (as it ſeemes) to be required of vsus, ſeeing it is not in our powers to performe it? I anſwere, Anſ. that to ſpeake in this commanding ſort, hath much greater force in it to awaken vsus, then if he had onelyonly ſaid in naked termes, that we ſhould doe this or that: and therefore he pronounceth, that God hauing ſet her into her firſt libertie, ſhe ſhould now come forth of the mire.
The word to ſit, ſignifies a floriſhing eſtate, and is oppoſed to the verb to lie, whereby is meant an extreame miſerie. I grant, that ſometimes to ſit downe, ſignifies to be made low: as when it is ſaid to Babylon, Sit thou in the duſt, Chap. 47.1. But it is heere taken in another ſignification, for hauing commanded her to ariſe, he by and by addes, and ſit downe, meaning, that ſhe ſhould no more lie along, but ſhould be reſtored to her former eſtate, and ſhould no more afterwards be troden downe by her enemies.
Verſ. 3. For thus ſaith the Lord, yee were ſold for nought, therefore ſhall you be redeemed without money.
It will be as eaſie for God to redeeme his Church, as it was for him to ſuffer her to be ſold.THis verſe hath bin ill expounded by many, who hauehave deſcanted here too ſubtilty, for they hauehave inuented many things beſides the Prophets purpoſe. Now this agrees with that which he hath ſaid in the 50. Chapter verſ. 1. where he asketh for the creditor to whom he ſold them: and here he ſaith in like maner, you vvere ſold for nought: as if he had ſaid, that he tooke no money, neither was he engaged to any creditor at all that could challenge them by right of ſale. This ſerues greatly to cōfirme the promiſe: for the Iewes might doubt touching the truth of this promiſed freedome, in regard the Chaldeans the mightieſt of all nations, held them priſoners a long time. But the Lord preuēts this doubt, ſaying, I neither ſold, nor pawned you. You were ſold for nought, and therefore I may require you againe, and claime you as mine owne. Stand not ſo much then whether the matter be hard to compaſſe or no, ſeeing I hauehave promiſed you libertie, neither diſpute you too and fro of the matter by your carnall reaſon, for ye Chaldeans hauehave no right at all to ke…pe poſſeſſion, neither can they be able to hinder your paſſage. To conclude, euen as in the place before alleaged he cleared himſelfe from the imputation of an vnthrift, who is compelled to make ſale of, or to pawne his children for debt, ſo in this place he ſhewes that they were taken from him, and were let go of him gratis, for no other cauſe, but in regard they had prouoked him thereunto by their iniquities, Chap. 50.1. Therefore there is no more difficultie to redeeme them, then there was in parting from them.
Some expound this more ſubtillie, that we are redeemed freely by Chriſt. The doctrine no doubt is true: but it agrees not with the Prophets intention (in this place) for his meaning is to correct the diffidence of the Iewes, that he might aſſure them of their freedome. Let it ſuffice then that when God is purpoſed to redeeme his Church, he will not ſtand much about beating the price with the Chaldeans, whom he will eaſily chaſe from their vniuſt poſſeſſion, and that whether they will or no.
Verſ. 4. For thus ſaith the Lord God, My people went downe afore time into Egypt to ſoiourne there, and Aſhur oppreſſed them without cauſe.
THe expoſitors ſoare aloft heere,An argument taken from the leſſe to the greater, in this, and in the next verſe. and in the meane while c…e nothing neere the matter. The Iewes forge three captiuities heere. The Chriſtians differ from them, in ſuppoſing that it is ſpoken heere of the third captiuitie vnderunder Antichriſt, frō which Chriſt ſhall deliuer them. But in my iudgement the Prophet hath a farre other meaning, for he argues from the leſſe to the greater, and alleageth the captiuitie vnderunder Pharaoh, from which the people in old time were deliuered by the wonderfull power of the Lord. His argument ſtands thus then: If the Lord puniſhed the Egyptians becauſe they dealt ſo barbarouſlie with his people, much more will he be reuenged on the Chaldeans, who no leſſe cruellie tyrannized ouer them. For Pharaoh had much more ſhew of reaſon to domineere ouer the Iewes then the Chaldeans had. For Iacob going downe into Egypt with his familie, ſubiected himſelfe therby vnderunder Pharaohs power, who in thankfulnes for the good ſeruice which Ioſeph had done him and the kingdome, aſſigned out to his father and brethren a very large countrie, fit to nouriſh their cattell in for their abode. The ſucceſſors of Pharaoh prouing vnthankfull, and forgetting the benefits receiued by Ioſephs meanes, they afflicted all Iacobs poſteritie diuers waies. Neither was the Lord behind hand with them in recompenſing this vnkindnes and ingratitude with a ſwift and ſeuere vengeance. But the wickednes of the Chaldeans was farre worſe, and more inſupportable, in that they caſt the Iewes out of their countrie, vntounto which they had a iuſt title, to leade them away captiue. If the Lord then could not indure the ingratitude, nor the vniuſt taxes which the Egyptians laid vponupon the Iſraelites, though they might claime a iuſt poſſeſſion, how much leſſe would he ſuffer this violence and crueltie of the Chaldeans, who had no right at all to retaine his people,See Chap. 49.24.25. but oppreſſed them by force and tyrannie?
By Aſhur, he meanes the Chaldeans, who were ioined vnderunder one Monarchie with the Aſſyrians: but he names the Aſſyrian eſpeciallie, becauſe he was the firſt who greatly afflicted Iudeah, and made away to this captiuitie.
Verſ. 5. Now therefore what hauehave I heere, ſaith the Lord, that my people is taken away for nought, and they that rule ouer them make them to howle, ſaith the Lord? and my name all the day continuallie is blasphemed?
HE proſecutes, and confirmes that which I hauehave ſaid, namely, that he hath no reaſon to ſuffer his people to lie any longer vnderunder this ſeruitude: in theſe words therefore he doth as it were blame his owne delay. As if he ſhould ſay, Shall I not manifeſt my power? Shall I not defend my people? If Pharaoh who was ſo lawfull a poſſeſſor, could not reſiſt me; ſhall theſe theeues and robbers bee ſtronger then he?
In the next place he recites the cauſes that ſhould mooue him to call backe their captiuitie. But we muſt heere ſupply a cloſe oppoſition in the word taken: for the Egyptians led not Iacob captiue forcibly: hee went downe thither willingly when famin preſſed him; and yet his poſteritie was ſet free. How much more ſhall they bee violently plucked out of their hands, who forced them out of their owne Country, to ſubdue them as ſlaues againſt their will?
Afterwards, to augment the indignitie of the fact, he ſaith his people were conſtrained to howle, or cry, without ceaſing. Some expound it otherwiſe: but I thinke it is ſaid to augment the fault, in regard hee expreſſeth what violence and oppreſſion the Chaldeans exerciſed ouer the Iewes: for they contented not themſelues to vſurpe an vniuſt dominion ouer them, but they handled their priſoners cruelly. Moreouer, to cry or howle, argues a deeper miſerie then when we ſigh or weepe. Doubtleſſe there is appearance that the ſorrow is violent, when the ſame extorts yellings and pitifull cries. It is indeede a ſimilitude taken from wilde beaſtes, which ſhewes an extreme deſpaire.
And that my name ſhould be expoſed all the day long to blaſphemies.] This is the third and principall reaſon why the Lord will deliuer his people; namely, that his name may not alwaies be made a ſcorne, nor laid open to the outrages of the wicked; for hee reſpects his owne honour, and therefore conſerues his Church, and the worſhip of his name: but when the Church is ſcattered, then the wicked by and by take occaſion to belch forth their blaſphemies, and offer proud contempt euen againſt the higheſt Maieſtie. It is rightly ſaid then, that in deliuering his people, he will defend his own cauſe. I will neither ſtand to recite nor confute the diuerſities of expoſitions vponupon this place, becauſe I thinke it ſufficient that I hauehave briefly touched the natiue ſenſe of the Prophets words.
Verſ. 6. Therefore my people ſhall know my name: therefore they ſhall know in that day, that I am he that doth ſpeake: behold*Or, I will be preſent. it is I.
THe Prophet concludes that from this verſe,The concluſion. which hee touched in the two former verſes; namely, that the people ſhould in the end bee deliuered by the Lord, who will not be found contrary vntounto himſelfe. For if hee hath redeemed their fathers: and if hee hath alwaies aſſiſted his Church (in former times) he will neuer ſuffer their ſucceſſors to be ouerwhelmed, whom he hath adopted. We are diligently to obſerue the verb Shall know: for the knowledge of the name of God, conſiſts firſt, in reiecting all ſuperſtitions: ſecondly, to know him in his word, which is his liuely image: and thirdly, by his works. We muſt not forge a god after our owne fantaſies & luſts; but ſo comprehend him, as he hath manifeſted himſelfe vntounto vsus. Thus the Lord concludes then, that he will effectually aſſiſt and accompliſh whatſoeuer hee hath promiſed; that the people may know their expectation is not in vaine, and may heereby bee more and more confirmed in the knowledge of his name.
But we muſt remember what we hauehave ſaid heeretofore touching that experimentall knowledge,Experimentall knowledge. which ſubſcribes to the authoritie of the word. Moreouer, Gods ſpeaking is to bee referred to his promiſes, and his preſence to his actuall power. As if he ſhould ſay; Albeit you heare nothing now but the ſound of words, in which I promiſe you things almoſt incredibe, yet heereafter you ſhall ſee the performance thereof: for I purpoſe really to act that which I hauehave promiſed. Hence we may gather a generall doctrine; namely,The promiſes and the execu…ion thereof, inſeparably knit together. that the promiſes and the execution thereof, are knit together with an inſeparable bond. As oft as Satan then ſolicites vsus to diſtruſt, as if God had quite and cleane reiected vsus; let vsus remember this point, and let vsus truſt boldly in the name of our God, who neuer promiſeth ought in vaine: and if it falles out that he performes not the ſame forthwith, yet he will doe it in conuenient time.
Verſ. 7. How beautifull vponupon the mountaines are the feete of him that declareth and publiſheth peace! that declareth good tidings, and publiſheth ſaluation, ſaying vntounto Zion; Thy God raigneth.
THe Prophet confirmes the faithfull againe in the certaintie of Gods word:Another confirmatiō. Firſt, to giuegive them certaine aſſurance of being reſtored to their firſt freedome: and next, that hee might in the meane while ſuſtaine their hearts in good hope, during this ſore bondage. Hee ſpeakes elegantly in the commendation of this meſſage, that the faithfull might content themſelues in this calamitie, with the offer of the hope of their ſaluation to come. For indeed, they were to imbrace this conſolation propounded vntounto them, that being fortified therewith, they might quietly and patiently expect an happy iſſue of the promiſe. That the faithfull then might bridle their deſires by patience, he adornes the vvord of God vvi…h excellent titles. (As if hee ſhould ſay) Can you be ſo vnthankfull, as not to content your ſelues with this ineſtimable treaſure of God word, which brings ſo many commodities with it? Will you let looſe the raines to your… vnbridled affections? Will ye indeed complaine of God? For his meaning is to call backe the people from their diffidence, who were ouercarried through diuers allurements, and would not reſt ſecurely vponupon the truth of Gods word. For this cauſe hee extolles the excellencie of his doctrine, and ſhewes, that the Lord will giuegive much more by it, then wee can aske or thinke.
Beſides, it is plaine that hee ſpeakes not heere of eueryevery kind of doctrine, but of that onelyonly which is fit to yeeld conſolation. Hee ſhewes then that the ſeete of ſuch as bring glad tidings from Gods mouth, are pleaſant and deſirable. Why ſo? Becauſe this conſolation ſerues not onelyonly to aſſwage our ſorrows, but brings with it ineſtimable ioy: for he ſpeakes heere of the doctrine of ſaluation; and therefore he ſaith, that by it, peace, good tidings, and ſaluation is publiſhed. By the word peace, hee vnderſtands an happy and proſperous eſtate: but wee hauehave heeretofore intreated at large touching the ſignification of this word.
Saying to Zion, &c.] Hence we gather what the beginning of this doctrine is, which Iſaiah publiſheth, and what it is wee ought principally to deſire; namely, that the kingdome of God may be eſtabliſhed amongſt vsus: for if he reigne not, all things muſt needes fall to ruine, and ſo by conſequence, our eſtate muſt be miſerable. As on the contrary, the onelyonly way to ſaluation is, when God vouchſafes to take the care of vsus: and it is alſo the meanes whereby wee obtaine peace, how confuſed or deſperate ſoeuer things otherwiſe are.
Let vsus alſo remember that this meſſage appertaines to Zion; that is to ſay, to the church. For what hauehave the prophane and ignorant ſort to doe with it? The Apoſtle Saint Paul alleageth this place, Rom. 10.15. to prooue that the preaching of the Goſpell is of God, and not of men; and that it is hee who ſends the Miniſters, which bring the glad tidings of ſaluation. Now he vſeth this gradation; Whoſoeuer ſhall call on the name of the Lord, ſhall bee ſaued: but vve cannot call vponupon him vvhom vve know not? Faith giues praier entrance.For what giues praier entrance but faith, by which, hauing imbraced God for our father, we may familiarly diſcharge all our cares into his boſome? But whereupon is this faith grounded? VponUpon the doctrine of the Goſpell, whereby the Lord manifeſts his louelove vntounto vsus: and for this end vſeth the labours and miniſtry of men. In concluſion therefore, the Apoſtle addes, that none is fit to preach this word, vnleſſe he be ſent of God. But it ſeemes as if Saint Paul wreſted theſe words of the Prophet, Obiect. to ſerue his owne turne: for hee ſpeakes not heere of Gods ſending forth of Miniſters, but rather how welcome their comming ought to be vntounto vsus. Anſ. I anſwere, that the Apoſtle hath held this reſolued principle; namely, that we muſt deſire none, but ſuch as are ſent of God. But from whom comes this ſaluation? Comes it from men? No ſuch matter: for a benefit ſo excellent, can come to vsus from none but God himſelfe. He rightly concludes then, that this ſaluation proceeds from God, and not from man.
Verſ. 8. The voice of thy watchmen ſhall bee heard: they ſhall lift vp their voice, and ſhout together: for they ſhall ſee eye to eye when the Lord ſhall bring againe Zion.
A continuation of the former confirmation.HE continues on his ſpeech, ſhewing, that the reſtauration of the people ſhall be ſuch, as the meſſenger ſhall boldly publiſh it.
By the lifting vp of the voice, he ſignifies the ſame that he ſpake of before touching theſe words, vponupon the mountaines: for the thing ſhall not be done in a corner, but it ſhall be ſo manifeſt and apparant, that all ſhall be ſmitten with aſtoniſhment. Thoſe who ſpeake of things doubtfull, mutter them out betweene the teeth, and dare not lift vp their voice: but this ſhall be no perplexed or doubtfull matter. The Prophet borrowed this ſimilitude from vvatchmen, whom they were wont to place in Cities: though all the Prophets indeed are called by this name,Hab. 2.1. Chap. 21.11. becauſe they are placed in the watch-tower to watch for the peoples ſafetie.
When hee ſaith, they ſhould lift vp their voice, it is to ſhew, that during the captiuitie, there ſhould be ſilence; becauſe the tongues of the Prophets ſhould then cleaue to the roofe of their mouthes:Ezek. 3.16. for albeit they admoniſhed eueryevery one priuatly, yet they ſhould not hauehave liberty to preach publikely. In which reſpect alſo, Ieremiah faith; I will put my mouth in the duſt: Lam. 3.29. But when the Lord ſhall cauſe the captiuitie of his people to returne, then the vvatchmen which were dumbe before, ſhould hauehave their mouthes opened to publiſh their freedome: for they ſhould not ſpeake in hugger mugger, neither ſhould they content themſelues to giuegive ſome priuie token of this conſolation; but ſhould boldly proclaime this ſaluation vponupon the mountaines: verſ. 7. Which alſo appeares by that in Chap. 40.1, 2, 3. where wee hauehave handled this matter more fully.
Eye to eye.] That is to ſay, plainly and openly. Theſe things are indeed to bee extended to our ſpirituall conuerſion. I grant wee are to tie our ſelues to the literall ſenſe; yet ſo, that we are to comprehend vnderunder the ſame, that fauour which God ſhewed to this ancient people: for theſe things were accompliſhed when he ſet the Iewes free; and for this end hee vſed the miniſtrie of Zerobabel, Ezra, and Nehemiah. But yet wee muſt ſtretch the ſame euen to Chriſts comming, at which time the Church was gathered from all the parts of the world: yea, more then that, euen to Chriſts laſt comming, in which all things ſhall be ſet into their perfect eſtate.
Verſ. 9. O yee deſolate places of Ieruſalem, bee glad and reioice together: for the Lord hath comforted his people: he hath redeemed Ieruſalem.
HE exhorts the faithfull to thankſgiuing.An exhortation to reioice. But his ſpeciall drift is to confirme their hearts in the expectation and aſſurance of this ſaluation, as if the inioying of the thing called them preſently to thankfulnes. For the truth is, we are too little affected when the Lord proteſts that he will aſſiſt vsus: yea, wee thinke he doth but mock vsus, vnleſſe he effect that which he hath promiſed.Why the Prophets inſiſted ſo long in preſſing the promiſes. The Prophets therefore are wont to inſiſt very much vponupon this point, namely, in confirming the peoples harts, & in ſetting their deliuerāce as it were before their eies. Now howſoeuer it ſeemes auke and abſurd to call to ſongs of ioy in the time of heauines, as in Pſal. 137.4. yet wee hauehave formerly ſhewed, that this maner of ſpeech is very fit to awaken ſuch as grone vnderunder the burthen of care, feare, or ſorrow. He mentions the deſerts, or deſolate places of Ieruſalem, to the end they ſhould hope for the re-edifying thereof, notwithſtanding ſhe now lay in the duſt: for this title agrees better for the remouing away of feare, then if he had called her an happie or floriſhing citie. From the time then that ſhe fell into this moſt miſerable eſtate, they would hauehave thought theſe promiſes had concerned them nothing at all, vnleſſe the miſeries againſt which they were to encounter had bin manifeſted vntounto them. It alſo taught them to wait for this reſtauration …n aſſured hope, though they now ſaw nothing but horrible ruins, and deſolations.
For the Lord hath comforted.] The Lord turned the peoples mourning into ioy, and of captiues, Obiect. ſet them free. Some may obiect that this was not yet come to paſſe. Anſ. But in Gods promiſes we muſt behold thoſe things plainly, which as yet appeare not to our ſenſes, how farre ſoeuer they ſurpaſſe the reach of our reaſon.
He hath redeemed his people.] Heere wee ſee that the deliuerance of the Church is the proper worke of God. And if this ought to be affirmed in regard of that deliuerance out of Babylon, which was but a figure or ſhadow, what ſhall we ſay of our ſpirituall deliuerance it ſelfe? Can that be attributed to men, without offring great wrong vntounto God? Let vsus conclude then, that as it appertaines to God only to deliuer his Church, ſo none but he can preſerue her free eſtate.
Verſ. 10. The Lord hath made bare his holy arme in the ſight of all the Gentiles, and all the ends of the earth ſhall ſee the ſaluation of God.
God diſcouers his arme two waies.HAth made bare.] This is a ſimilitude taken from men of armes, who turned vp their ſleeues when they prepared themſelues to the combate. Though to make bare heere ſignifies not ſo much the making of the arme naked, as the manifeſting of it, and ſtretching it forth. For when wee ſit ſtill, our armes are lightly folded one in another, or wee couer them: ſo in regard of our ſenſeleſnes, we imagin that God ſits idle, as men are wont to do, vntill he manifeſt his power.
He calles it the arme of his holines, in regard that he ſhould diſplay his power for the ſaluation of the people: for there is heere a mutuall correſpondencie betweene God and his Church, which is conſecrated vntounto him. I grant that his arme is made bare in the gouerment of the whole world: but it is neuer called the arme of his holines (as in this place) but when he giues ſome ſpeciall reliefe vntounto his Church. The power of God muſt be conſidered two waies: firſt, generally, in the conſeruation of all the creatures: then, eſpeciallie in the protection of his Church, for the care he hath thereof is particular, and not common to others.
In the ſight of all the Gentiles.] His meaning is, that this deliuerance ſhall be worthie of ſo great admiration, that euen the blind themſelues ſhal ſee it. Wheras this noble ſpectacle is manifeſted to the ends of the earth, we therein perceiue that ye Prophet ſpeakes not only of the bringing againe of Zion, as in verſ. 8. which ſhould happen ſome few yeeres after, but of the generall reſtauration of ye whole Church both of Iewes and Gentiles. The Rabbins therefore do malitiouſlie reſtraine this to the deliuerance out of captiuitie from Babylon. And the Chriſtians on the other ſide vnaptly to our ſpirituall deliuerance, which wee obtaine by Chriſt: for we muſt begin at the deliuerance vnderunder Cyrus, and goe on ſtill euen till our owne times. Thus then the Lord began to manifeſt his arme among the Medes and Perſians, but afterwards he made it appeare in the ſight of all nations.
Verſ. 11. Depart ye, depart ye: go out from hence, and touch no vncleane thing: goe out of the midſt of her: be ye cleane, that beare the veſſels of the Lord.
HE now exhorts the people to be alwaies readie to depart, An exhortation, incouraging the Iewes to depart out of Babylon.and yet in the meane while patientlie to indure their miſerie: for as the ouer-great haſte of the people to be looſed deſerued to be repreſſed, ſo their drouſines was to be quickned, in reſpect that before their deliuerance eueryevery ones deſire was wonderfullie kindled to returne; but whē the time was expired, their long expectation had abated their heate, and had depriued them not only of all hope, but of all will or deſire to returne, ſo as the number of thoſe that came back againe into Iudea was very ſmall. They were mingled amongſt the Babylonians, who had ſo entiſed and corrupted them, that they made little or no reckning at all of their countrie. It was very needfull therefore that they ſhould be awakened and quickned vp to be of good courage in this their long attendance, and that they ſhould not ſuffer themſelues to be ſtained with the filthineſſes of the Babylonians.
The ſecond member wherein he forbids them to touch any vncleane thing, doth better confirme that I was about to ſay. For he commands them to keepe themſelues pure and cleane frō the pollutions in which the Chaldeans plunged themſelues, becauſe there was danger that they might be corrupted with heatheniſh ſuperſtitions, to which vice wee are by nature too much enclined, and are therefore eaſily miſled by euill examples. He exhorts them then notwithſtanding their captiuitie, not to yeeld to any thing whereby to pleaſe their cruell Lords, in hope to mend their condition: not to be drawne away by any allurements from the pure worſhip of God; nor to defile themſelues with Babyloniſh Idolatries: that they ſhould not ſo much as in outward ſhew bow downe to the Idols, nor conſent to falſe religion,To what temptations captiues are ſubiect, that are oppreſſed vnderunder Tyrants. for this is that accurſed pollution which the Lord exhorts them heere to auoid. Such temptations as theſe aforenamed, are incident to poore priſoners that are oppreſſed vnderunder Tyrants, which ſometimes ſo faint, that they giuegive themſelues leaue to doe many wicked and vnlawfull things, vnderunder pretence that they would thereby aſſwage the furie of Tyrants. But in this place we ſee how friuolous their excuſes be. For the Prophet not only requires this puritie of the Iewes when they ſhall be ſet free, but alſo during the time of their ſlauerie and bondage, yea, though it were with the loſſe of their liues in the very place.
Doubtleſſe theſe aduertiſements alſo belong vntounto vsus, who by S. Paul are exhorted to purge our ſelues from all impuritie both of body and minde, 2. Cor. 7.1. Moreouer, Iſaiah directs this exhortation particularly to the Priests and Leuites, who were to ſhew themſelues moſt conſtant, in regard they were the ſtandard-bearers: not that it was lawfull for others to defile themſelues, but he ſpeakes principallie to them, that they might giuegive good example to thoſe ouer whom God had placed them as Captaines and Leaders. We are alſo to remember what we hauehave ſeene heretofore, which Iſaiah alſo will repeate againe in the end of his booke, namely, that there ſhould be a new Prieſthode planted ouer the redeemed people. And yet I willinglie conſent, that the Leuites & Miniſters of the Temple are heere mentioned by way of excellencie, for all the people. Thus this doctrine then appertaines at this day not only to the Miniſters of the word, but to all Chriſtians in generall, who are alſo called a royall Prieſthood, 1. Pet. 2.9. and are not only appointed to …are the veſſels of the temple, but are alſo themſelues the temples of God, 1. Cor. 3.6. For this cauſe Ezechiel hath foretold, that in the reſtauration of the Church, the Leuites ſhould be high Prieſts, and all the people ſhould be put in the place of Leuites. Seeing then that the Lord hath aduanced all vntounto ſo high a degree and dignitie, it neceſſarilie followes, that this puritie is required of all without exception, and therfore S. Paul applies this place to the whole Church, 2. Cor. 6.17.
Verſ. 12. For ye ſhall not goe out with haſte, nor depart by fleeing away: but the Lord will goe before you, and the God of Iſrael will gather you together.
An amplification.THe Prophet againe amplifies this benefit of their redemption, for they were all ſo ſwallowed vp with deſpaire, that they thought it a matter incredible. He eſpeciallie ſpeakes to them that were to goe into captiuitie, that they ſhould not faint in being brought to ſuch a wofull condition. But he promiſeth them that this deliuerance ſhall not be by flight, as that out of Egypt was. For there is heere a cloſe compariſon betweene their deliuerance out of Egypt, and this out of Babylon. For they fled by night out of Egypt, faining as if they had only meant to hauehave gone three dayes iourney to offer ſacrifice vntounto God, Exod. 3.5. and 8.27. Afterward, they went forth haſtily and with tumult, as it was enioined them, Exod. 12, 31. and then Pharaoh purſued them, thinking vtterly to hauehave deſtroyed them, Exod. 13.5.6.7.8.9.
But heere it is ſaid,Ils s'en iron… a en ſeigne deſployee. it ſhall be farre otherwiſe with the Iewes (at this time) for they ſhal goe forth like Conquerors, ſo as none ſhall dare to ſtop their paſſage. In a word, they ſhould depart thence (as wee are wont to ſay) with banner diſplayed. This deliuerance then ſhal be much more excellent and admirable, then that of Egypt.
The Lord ſhall goe before you.] That is to ſay, hee ſhall leade you, and be your Captaine in the way. But will ſome ſay, Queſt. Did not God alſo conduct the ancient people, when he brought them out of Egypt? It is true indeed: Anſ. but he ſhewed not his maieſtie ſo fully then as hee did heere. For now he brought out his people as a valiant Captaine doth his ſouldiers, after hee hath gotten the field of the enemie. To this appertaines the word, ſhall gather: for they ſhould not bee ſcattered one from another, as it falles out in ſome ſudden aſtoniſhment; neither ſhould they wander to and fro, but ſhould march in troupes in good aray, as vnderunder their colours. It is as much then as if he had ſaid, God will conduct you like an armie aſſembled by himſelfe, one ſhall not follow another as it were by ſtealth, but being knit all together, you ſhall march boldly without feare, none ſhall hinder you, for you ſhall be gathered vnderunder the leading of God, to returne home into your countrie.
Verſ. 13. Behold, my ſeruant ſhall proſper: he ſhall be exalted and extolled, and be very high.
ISaiah hauing ſpoken of the reſtauration of the Church, comes now to Chriſt,The reſtauration of the Church conſiſts whollie in Chriſt. in whom all things in heauen and in earth are gathered together, as ſaith the Apoſtle, Epheſ. 1.10. Some expound the verb Iaſcil, Shall behaue himſelfe prudentlie: but becauſe it is by and by added, that he ſhall be exalted the ſcope of the text requires it (as I think) that we ſhould rather tranſlate, He ſhall proſper, ſeeing the infinitiue, Sacal, ſignifies ſo much. Hee ſpeakes then touching the proſperous eſtate of the Church. But becauſe there was no ſuch thing to be ſeene in outward appearance, he brings vsus to the ſoueraigne King, who ſhould ſet all things in their perfect eſtate, and bids them to wait for him. Now the oppoſitions which the Prophet heere vſeth are diligentlie to be marked, for he oppoſeth the highnes of this King whom the Lord would exalt, to ye poore and miſerable condition of this people, who were almoſt brought into deſpaire. And he promiſeth that this King ſhall be the head of the people, who ſhall floriſh vnderunder ſo worthie a leader, though now they be afflicted and brought to the gates of deſtruction. Why ſo? Becauſe all things ſhall proſper that their King takes in hand.
He calles Chriſt a ſeruant, in reſpect of the office which God had impoſed vponupon him. For Chriſt is not to bee conſidered of heere, as bearing the perſon of a priuate man; but with that office which the Father had committed vntounto him, namely, that he might be this leader and conducter of the Church, and might reſtore all things. And let vsus for our part know, that the things heere ſpoken of Chriſt, doe alſo belong vntounto vsus.Chap. 9.6. Chriſt is giuen vsus of God, and therefore hauehave wee intereſt in his office. For the Prophet might hauehave ſaid in a word, that he ſhould be exalted and be verie high: but in attributing to him the name of a ſeruant, it is as much as if he had ſaid; Hee is thus exalted for your ſakes.
Verſ. 14. As many were astonied at thee, his viſage was ſo deformed of men, and his*Or, beautie. forme of the ſonnes of men.
A preuention in this and the next verſe.HEe vſeth this preuention, in regard this maieſtie and dignitie of Chriſt appeared not at the firſt bluſh: for which cauſe they might take occaſion to reiect him. Therefore the Prophet ſhewes, that Chriſt muſt firſt be humbled and made low. And thus he preuents the doubts which might hauehave cauſed them to ſtagger, in beholding his abiect and deformed eſtate. As if he ſhould ſay; You muſt not deſpiſe this his baſeneſſe and deformitie, for it brings with it forthwith eternall felicitie.
By men, I vnderſtand not this by way of compariſon, as many expound it, to wit, More then men: or, Aboue that which falles out among men. But I willingly accept of the plaineſt ſenſe; namely, that Chriſt was deformed amongſt men: or, that his beautie was defaced, in regard of the peruerſe iudgements of men.
All vvere astoniſhed.] Some take this aſtoniſhment for that admiration which men were in, when they ſaw the miracles which Chriſt did: and yet being brought to the Croſſe, they ſtraightway reiected him. But they come nothing neere the Prophets meaning: for hee ſaith, that Chriſt ſhall be ſo deformed, that all ſhall be astonied at him: his baſeneſſe of birth was ſuch, as all deſpiſed him; his glory was hid vnderunder the infirmitie of fleſh. And howſoeuer a maieſtie worthy of the onelyonly begotten Sonne of God, ſhined in him; yet men diſcerned it not: but they rather gazed vponupon that his abaſement, which eclipſed and darkened his glory. See heere the true cauſe of this aſtoniſhment then, namely, becauſe he conuerſed among men,Luke 9.58. without any outward pompe. For the Iewes expected not a Meſſias of ſo meane an eſtate. Now at his crucifying this astoniſhment was augmented much more.
Saint Paul ſpeakes of this abaſement of Chriſt, and then of his exaltation, when hee ſaith; He being in the forme of God, thought it no robberie to be equall vvith God: …hil. 2.6. and …he verſes …ollowing.but he humbled (or emptied himſelfe) by taking vponupon him the forme of a ſeruant, and was made like vntounto men, and was found in ſhape as a man. Hee humbled himſelfe and became obedient vntounto the death, euen vntounto the death of the Croſſe. Wherefore God hath alſo highly exalted him, and giuen him a name aboue eueryevery name, that at the name of Ieſus, eueryevery knee ſhould bow, both of things in heauen, and things in earth, and things vnderunder the earth: and that eueryevery tongue ſhould confeſſe that Ieſus is the Lord, vntounto the glory of God the Father.Chriſt humbled before he was exalted. It was needfull thē that Chriſt ſhould firſt be humbled and ſhamefully intreated, and that this glory into which hee was exalted, ſhould not appeare at the firſt. But after his humiliation vponupon the Croſſe, came a glorious reſurrection, with a ſoueraigne degree of honour.
Verſ. 15. So ſhall hee ſprinkle manie nations: the Kings ſhall ſhut their mouthes at him: for that which had not been told them ſhall they ſee, and that which they had not heard, ſhall they vnderstand.
OThers expound; He ſhall diſtill: ſo, vnderunder a figure, taking it To ſpeake. But ſeeing the verbe Naſa ſignifies to ſprinkle; and being ſo taken in the holy Scriptures, I had rather follow this interpretation. His meaning is, that the Lord ſhall ſpread his word among many nations. In the next place he addes the effect of this doctrine, in ſaying, that Kings ſhall ſhut their mouthes in ſigne of aſtoniſhment: but yet diuers from that which he mentioned before: for men ſhut their mouthes and ſtand aſtoniſhed, when the matter is of ſuch conſequence, that they are vnable to expreſſe it, becauſe they can finde no wordes wherewith to vtter the ſame.
They ſhall ſee that vvhichwhich vvas not told them.] The Prophet ſhewes that this aſtoniſhment ſhall not proceede from the bare ſight of Chriſts perſon, but rather from the preaching of the Goſpell: for though he roſe againe, yet all eſteemed him dead, if the glory of his reſurrection had not been publiſhed. The preaching of the goſpel therfore manifeſted thoſe things which neither the eye had ſeene, nor the eare heard of before:1. Cor. 2.9. as alſo in regard the publiſhing of this doctrine came to Kings and nations farre off, euen to the ends of the world.
Saint Paul alleadgeth this text, and ſhewes that it was fulfilled in his miniſterie, reioicing that hee had preached the Goſpell to thoſe who had neuer heard of it: Rom. 15.21. For this is the office of an Apoſtle,The Apoſtles office. and not of eueryevery Miniſter now. Thus then our Prophet ſhewes, that the kingdome of Chriſt ſhall not be ſhut vp in ſo narrow bounds, as within the …and of Iudeah; but ſhould ſpread it ſelfe furlther off. The Iewes vnderſtood ſomewhat by the Law and the Prophets; but the Gentiles knew nothing at all. This therefore by conſequence belongs vntounto them.Faith conſiſts in certaintie of knowledge.
Shall vnderstand.] By this hee ſhewes that faith conſiſts in certentie & in aſſured knowledge: for where this wants,No faith without certaintie of knowledge. there faith queſtionleſſe is not. Whence we may diſcerne how ridiculous the opinion of the Papiſts is, touching their implicite faith, in beleeuing as the Church beleeues: which indeede is nothing elſe but an abſurd ignorance, or to ſay better, a meere circle and blinde imagination.