Commentary on Isaiah, Commentary on Isaiah · Chapter 53
THE LIII. CHAPTER.
Verſ. 1. Who will beleeue our report? and to whom is the arme of the Lord reuealed?
An holy complaint in the perſon of all the Miniſters of the-Goſpell.WEe will not ſtand to ſpeake of the diuiſion, or rather diſmembring of this Chapter: for it ſhould rather hauehave begunne at the 13. verſe of the former Chapter. And this ought to be ioined to that which was ſaid a little before: for the Prophet ſtaies heere as it were in the middle of his ſpeech. For hauing ſaid before, that the name of Chriſt ſhould be publiſhed farre and neere, euen amongſt ſtrange nations; and yet that he ſhall be ſo contemptible, that theſe things ſhall in a ſort be eſteemed no better then fables, he now ſuddenly ſtops in the mid way as it were, and cries, that none vvould beleeue him. And therewithall he alſo expreſſeth his griefe, to think that men ſhould be ſo incredulous, as to reiect their owne ſaluation. This is an holy complaint then: for his will is, that all ſhould know Chriſt, and yet he ſees but a few which beleeue the Goſpell: which makes him to vtter this lamentable cry; VVho hath beleeued our report?
Vſe. Let vsus then ſigh and complaine with the Prophet: yea, let vsus be euen greeued in our ſoules, if wee ſee little fruit to come of our labours, and let vsus powre forth our complaints before God. For thus ought the faithfull ſeruants of God to bee affected, if they meane ſincerely to diſcharge their duties. Iſaiah ſhewes then, that the number of thoſe ſhall bee very ſmall, that ſhall ſubmit themſelues to the Goſpell of Chriſt: for when hee cries; Who vvill beleeue our preaching? it is as much as if he had ſaid; That of an hundred that heare the Goſpell, ſcarcely one of them will proue a beleeuer.
Neither ſpeakes hee of himſelfe onelie heere, but as one repreſenting the perſon of all the faithfull Miniſters, Although God ſend many of his ſeruants then,If they that hauehave preaching continue bl…nd, how miſerable blind muſt they be that hauehave no preaching at all. yet there are but a few that beleeue: What ſhall become of them that inioy no preaching at all? ſhall we need to wonder much at their extreame blindnes? If the earth that is well husbanded, brings forth but little fruit; what is to bee expected from that that is vtterly barren, and vnhuſbanded? But the Goſpell loſeth no whit of his excellencie, though it get but few followers: neither doth the ſmal numbers of beleeuers diminiſh the authoritie thereof, nor yet obſcure the infinit glory of it: but rather ſo great is the myſtery of it, that it can hardlie find any welcome in the world: for it is eſteemed folly, 1. Cor. 1.23. becauſe it is far aboue the reach of their carnall reaſon.
In the ſecond member Iſaiah more cleerly ſets downe the reaſon why there are ſo few beleeuers. What is that?The reaſon why ſo few beleeue. None can come vntounto God, without the eſpeciall illumination of his holy Spirit. But thoſe are deceiued in my iudgement, who thinke that arme heere ſignifies Ieſus Chriſt. For it is a rendring of the cauſe, why the Goſpell gets mo nore attendants; namely, they cannot comprehend the myſteries thereof by the dexteritie of their turall wit. This is a very worthy ſentence therefore, and it is alleadged both by Saint Iohn and Saint Paul to this very purpoſe: Iohn ſaith; that albeit Chriſt had done ſo many miracles, yet they beleeued not: that the word which Iſaiah had ſpoken might bee fulfilled; Lord, vvho hath beleeued our report? and to whom is the arme of the Lord reuealed? Iohn 12.37 And Saint Paul ſaith; But all hauehave not obeied the Goſpell: for Iſaiah ſaith; Lord, vvho hath beleeued our preaching? Rom. 10.16.
Both of them ſhew, how we are not to wonder if that which was ſo long ſince foretold, doth ſtill come to paſſe, that ſo they might remoue that ſcandall which otherwiſe would remaine, in regard of this peoples reuolt, who in ſtead of acknowledging and receiuing Chriſt when he came, did obſtinately reſiſt him. And yet Iſaiah meant not to tax his own Countrymen alone with this ſinne,This incredulitie common both to Iewes and Gentiles. but comprehends all thoſe that ſhall ſucceed them to the end of the world: for as long as Chriſt ſhal hauehave any kingdome on earth, this prophecie muſt be daily accompliſhed. And therefore the faithfull ought to be confirmed with this teſtimonie, againſt ſuch an offence. Moreouer, this refutes their ignorance, who imagin that faith is in eueryevery mans power, becauſe the word preached is common to all. For though all be called to ſaluation by the miniſtery thereof,Many called, but few choſen. yet the Prophet expreſly affirmes, that the outward voice which calles, profits nothing, vnleſſe the particular grace of the holy Ghoſt concurre therewith. But whence is this difference? OnelyOnly from Gods ſecret election, who reſerues the cauſe thereof hid in his owne counſell.
Verſ. 2. But hee ſhall grow vp before him as a branch, & as a roote out of a dry ground: he hath neither forme nor beautie: when we ſhall ſee him, there ſhall be no forme that we ſhould deſire him.
This ſentence hath reference to verſ. 14. where it was ſaid,Wee muſt not iudge of Chriſtes glorie by outward appearances, but according as the Scriptures deſcribes him vntounto vsus. that at the firſt appearing of Chriſt, he ſhould hauehave no forme nor beautie in mens eyes; but before God, he ſhould be highly exalted into a ſoueraigne degree of honour, and greatly eſteemed. By which wee are taught, not to iudge of Chriſts glory according to outward appearance, but by faith; ſo to apprehend him, as the holy Scriptures hauehave deſcribed him. And therefore this particle Before him, is oppoſed to humane reaſon, which cannot comprehend this his admirable greatneſſe.
He vſeth almoſt ye very ſame ſimilitude with that in Chap. 11.1. where he ſaid, that a rod ſhould come forth of the ſtock of Iſhai: for the houſe of Dauid was then like a withered ſtock of a tree, which had no ſap nor any appearance of beautie left. And therefore in that place hee names not the houſe royall, but of Iſhai, whoſe name was then little renowned. OnelyOnly the Prophet addes heere, a dry ground: thereby ſignifying, that Chriſt ſhould take no force from the moiſture of the earth, to cauſe him to grow as trees doe: but ſhould increaſe after a ſupernaturall manner. Thoſe who allegorize heere, and thinke that the Virgin Mary is called a dry ground in this place, becauſe ſhee conceiued by the holy Ghoſt, and not by the ſeed of man, doe miſſe their marke: for the queſtion is not heere touching Chriſt his birth, but of his whole kingdome.
Now the Prophet ſaith that he ſhall be like a branch iſſuing out of a drie ground, which in appearance will neuer grow to any ſtature. For indeed, if wee ſhall conſider by what meanes Chriſt hath eſtabliſhed his kingdome, and what perſons he hath vſed; the weake beginnings; and the numbers of aduerſaries that reſiſted him, we ſhall eaſily perceiue that all things came to paſſe as Iſaiah foretold. What were his Apoſtles, that they ſubdued ſo many Kings and Nations by the ſword of the ſpirit? May they not well be compared to little ſprigs? Thus the Prophet ſhewes then by what meanes Chriſtes kingdome ſhould be erected and eſtabliſhed, that we ſhould not iudge thereof as of a worldly kingdome.Ioh. 18.36. The deformitie whereof he ſpeakes in the next place, is not only to be referred to Chriſtes perſon,This deformitie is not only to be referred to Chriſtes perſon, but to his whole kingdome. which being contemptible and deſpiſed of the world, was at laſt adiudged to a ſhamefull and curſed death: but alſo to his whole kingdome, which hath no forme, beautie, nor glorie at all in the eies of men: in a word, no appearance at all to procure any great admiration in the eies of worldlings. For albeit Chriſt roſe againe, yet the Iewes alwaies eſteemed him a man crucified, and full of reproch, ſo as they proudly diſdained him.
Verſ. 3. He is despiſed and reiected of men: he is a man full of ſorrowes, and hath experience of infirmities: we hid as it were our faces from him: he was despiſed, and we eſteemed him not.
The doctrine of this verſe is all one with the former.THis preſent verſe tends to the ſame purpoſe with the former; namely, that men ſhould reiect Chriſt, becauſe nothing was to bee ſeene in him but ſorrowes and infirmities. The Iewes needed to hauehave this often repeated vntounto them, that they might not conceiue a falſe opiniō of Chriſt, nor of his kingdome: for he that wil rightly ſee his glory,He that wi l take a right view of Chriſtes glorie, muſt paſſe from his death to his reſurrection. muſt paſſe from his death, to his reſurrection. Many are offended at his death, as if he had been ouercome and ouerwhelmed of it. But they muſt paſſe forwards to that diuine power and maieſtie which ſhined in his reſurrection: Rom. 1.4. Yet if any ſhall begin at his reſurrection, hee ſhall not follow the order heere preſcribed by the Prophet; neither ſhall he comprehend the mightie power of the Lord.
VVe almoſt hid our faces from him.] It is not without cauſe that hee vſeth this word vve: for thereby he ſhewes, that thus all men ſhall iudge of him. Neither ſhall any man be able euer to conceiue otherwiſe, vnleſſe the Lord correct and reforme his iudgement by the holy Ghoſt. And howſoeuer he ſeemes heere to taxe the Iewes principally, who ſhould diſdainfully reiect the Sonne of God promiſed and offered; yea and puts himſelfe in the number, as being a member of that body: yet let vsus learne from this place notwithſtanding, that the whole world is here taxed and condemned of ingratitude, for contemning of Chriſt; becauſe they iudge him vnworthy the looking vponupon; nay they turne their eyes from him, as from an abominable thing.
Verſ. 3. Surely hee hath borne our infirmities, and carried our ſorrewes: yet we did iudge him as plagued, and ſmitten of God, and humbled.
THe particle Surely, is not onelyonly an affirmatiue, but alſo ſerues for an expoſition;Now the Prophet ſets downe the cauſe why Chriſt was thus farre humbled. to wit, when any thing is brought to light that ſeemes ſtrange and vnwonted. For is it not wonderfull, nay monſtrous, that hee to whom God hath giuen ſoueraigne power ouer all creatures; ſhould be thus abaſed and humbled? So then, if the cauſe were not rendred heere, all would eſteeme this no better then a fable. Why was Chriſt thus couered ouer with dolours and infirmities? Surely becauſe he bare our ſorrowes. Saint Matthew alleadgeth this prophecie, after he hath told how Chriſt healed diſeaſes of diuers kindes: Chap. 8.17. And yet it is moſt certaine, that he was appointed rather a Phyſition of mens ſoules, then of their bodies. Adde alſo that the Prophet ſpeakes of ſpirituall ſorrowes. But in the miracles ſhewed in the healing of mens bodies, Chriſt manifeſted a plaine proofe of that power hee had to heale the ſickneſſes of their ſoules. This healing then whereof S. Matthew ſpeakes, extended further then to their bodies: for he was ordained a Phyſition of ſoules: Matth. 9.11, 12. And this is the cauſe why Matthew attributes that to the ſigne, which agrees to the thing ſignified.
In the ſecond member the Prophet ſhewes the greatneſſe of this peoples ingratitude and peruerſitie, in that they did not ſee the cauſe why Chriſt was thus farre humbled and afflicted, but did rather iudge that hee was ſmitten of God for his owne ſinnes: and yet they knew well enough that hee was an innocent; yea the Iudge himſelfe teſtified it: Matth. 27.24. Luk. 23.4.14.22. Iohn 18.38. Since then they ſaw well that he being not guiltie, bare the puniſhment of ſinnes which hee neuer committed, wherefore did they not conceiue ſome rare excellencie to be in him? But in regard they ſaw him ſmitten and deſpiſed, they neuer ſtood to examin the cauſe, but iudged onelyonly by the euents, as the fooliſh are wont to doe. And for this cauſe Iſaiah complaines of the frowardneſſe of mens iudgements: which conſidered not of the reaſon why Chriſt was ſo greatly afflicted. And eſpecially he bewailes the ſenſleſneſſe of the Iewes, in eſteeming God the ſworne enemie of Chriſt, without thinking of their owne iniquities, which by this meanes were done away.
Verſ. 5. But hee was wounded for our tranſgreſſions, hee was broken for our iniquities: the chaſtiſement of our peace was vponupon him,*Or, in his wounds is our medicin. and with his ſtripes we*Or, in his wounds is our medicin. are healed.
HE once again repeats the cauſe of theſe ſo great afflictions of Chriſt,A repetition of the cauſe, leſt any ſhould be offended at Chriſts abaſement. to preuent the ſcandall that might ariſe: for ye ſpectacle of the Croſſe driues many farre from Chriſt. That is to ſay; whileſt they onelyonly conſi…r of that which is preſent before their eies, not looking whereunto the ſame tends. But all offence is remoued, when they ſee that by his death, he hath not onelyonly done away our iniquities, but hath alſo …btained ſaluation for vsus.
Some thinke that chastiſement, is here called the chaſtiſement of peace; becauſe men were growne ſenſleſſe, and hardened in their ſinnes: and therefore it was needfull Chriſt ſhould ſuffer. Others referre this peace to the conſcience; namely, that Chriſt hath ſuffered, to giuegive our conſciences reſt. To which purpoſe Saint Paul ſaith; Being iuſtified by faith, vve hauehave peace vvith God: Rom. 5.1. But I take this word ſimply for reconciliation; becauſe Chriſt bare the chaſtiſement which was due vntounto vsus. And thus the wrath of God iuſtly inflamed againſt vsus, is appeaſed, and the peace made betweene God and vsus, by meanes of this mediator, ſo as wee are now reconciled.
Hence wee gather a generall doctrine; to wit,A generall doctrine. that vvee are freely reconciled vntounto God, becauſe Chriſt hath paid the ranſome of our peace. The Papiſts will confeſſe thus much I grant: but by and by they reſtraine this doctrine to originall ſinne: as if after baptiſme, free reconciliation had no more place; but that we are to ſatisfie for the reſt by our workes and merits. But our Prophet deales not heere with one kind of remiſſion onelyonly, but extends this benefit to all the parts of our liues: ſo as it cannot bee leſſened nor reſtrained to one certaine time, without committing horrible ſacrilege.A friuolous diſtinction of Sophiſters, touching the fault and puniſhment anſwered. And by this alſo it is eaſie to ouerthrow the friuolous diſtinction of the Sophiſters, touching the remiſſion of the puniſhment and the fault: for they will not hauehave the puniſhment remitted, vnleſſe it be aboliſhed by ſatisfactions. But the Prophet plainlie ſhewes, that the puniſhment due to vsus for our ſinnes, is laid vponupon Chriſt. What doe our Papiſts then but make themſelues ioint redeemers with Chriſt, attributing vntounto themſelues the ſame power with him?
And vvith his ſtripes vvee are healed.] Hee brings vsus againe vntounto Chriſt, that wee may hauehave recourſe to his vvounds, if euer wee meane to recouer life: for the Prophet heere oppoſeth him to vsus, in reſpect that there is nothing to bee found in vsus, but death and damnation; and in Chriſt onelyonly life and ſaluation. It is he alone that hath procured vsus a plaiſter; yea, by his ſickneſſe hath he giuen vsus health, and by his death, life: for he alone it is, who hath pacified and reconciled the Father with vsus. I confeſſe heere is ample occaſion afforded mee to ſpeake of many things touching the fruits that come to vsus by the paſſion of our Lord Ieſus Chriſt: but my purpoſe is now rather to expound, then to preach. Let vsus therfore content our ſelues now with this ſhort and plaine expoſition. And I wiſh eueryevery one by himſelfe to gather conſolation from hence, and to apply the fruit of this doctrine to his particular vſe: for theſe matters doe as well concerne all in generall, as eueryevery one in particular.
Verſ. 6. All wee like ſheepe hauehave gone astray: wee hauehave turned eueryevery one to his owne way, and the Lord hath laid vponupon him the iniquities of vsus all.
THat he might the better imprint the benefit of Chriſts death in our hearts,The neceſſitie of this healing deſcribed. hee ſhewes how neceſſarie this healing is, which he mentioned in the latter end of the former verſe. For if we acknowledge not our miſerie and pouertie, wee ſhall neuer know how deſireable the remedie is, which Chriſt hath brought vsus; neither ſhall we euer hunger or thirſt after the ſame, with ſuch a longing affection as we ought; but being acquainted with our owne forlorne eſtate, then feeling our wants, we will runne with greedineſſe to receiue the remedie, which otherwiſe wee ſhall lightly eſteeme. That Chriſt then may bee receiued as hee deſerueth, let eueryevery one conſider and examine himſelfe, and acknowledge that he is loſt, Luke 19.10.vntill Chriſt ſeeke him out.
We ſee heere that none are excepted, ſeeing the Prophet comprehends all: None excepted out of this loſt condition.for all mankind had been vtterly loſt, if Chriſt had not wrought our ſaluation. No, he excepts not the Iewes, who yet were puffed vp with a falſe opinion of their dignitie; but hee euen wraps them vp in the ſame condemnation. Now he compares them to ſheepe, not to leſſen their fault, as if themſelues for their parts were harmleſſe: but the more plainly to ſhew that the proper office of Chriſt, conſiſts in gathering from among the diſperſed, thoſe vvho reſembled brute beasts.
In adding afterwards eueryevery one: he deſcends from the generall in which hee comprehended all, The Prophet deſcends frō the generall, to eueryevery one in particular.to the particular: to teach eueryevery one apart, whether it be not ſo indeede: for a ſentence generally propounded, moues vsus not ſo much, as when eueryevery man conſiders that it belongs to him in ſpeciall. Let eueryevery one then awaken vp his owne conſcience, and let him preſent himſelfe before the iudgement ſeate of God, confeſſing his miſery.
In the next place the Prophet ſhewes wherein this ſtaying conſists, namely, that eueryevery one hath followed his owne vvay: that is to ſay, hath liued after his owne pleaſure. And thus he ſhewes that there is but one vvay to walke in; out of which, if any one turnes, he can doe nothing but wander and loſe himſelfe. Neither ſpeaks he of vvorkes only, but of our very nature, which cauſeth vsus all to go astray. For if wee could recouer the right way againe, and deliuer our ſelues from error, either by the inſtinct of nature, or by our owne wit, Chriſt had died in vaine. Wee are all loſt then till Chriſt hath deliuered vsus: and the more wee ſhall relie vponupon our owne wiſdome or induſtry, the more ſhall we draw perdition downe vponupon our owne heads.
Thus then the Prophet ſhewes in what eſtate weare, till we be regenerated by Chriſt: for all are wrapped vp in the ſame condemnation: there is none righteous, no not one: there is none that vnderſtands, there is none that ſeeketh God. They hauehave all gone out of the way, they are all become vnprofitable: there is none that doth good, no not one: Pſal. 14.3. & 53.4. As S. Paul alſo manifeſts it more fully, Rom. 3.10, 11, 12.
And the Lord hath laid vponupon him.] Heere is a goodly oppoſition: for in our ſelues wee are ſcattered, in Chriſt we are gathered: by nature wee erre, and run headlong into deſtruction; in Chriſt we find the vvay by which wee are directed to the hauen of ſaluation: our ſinnes preſſe vsus downe to hell; Chriſt diſchargeth vsus of them, to lay them vponupon his owne backe: whileſt we were loſt then, and ſo eſtranged from God, that we runne poſt haſte to hell, Chriſt tooke vponupon himſelfe all our filthineſſes and iniquities, that hee might deliuer vsus from eternall death. But we muſt refer this only to his condemnation and puniſhment: for hee was no way guiltie, otherwiſe then by imputing of our ſinnes vntounto him. Let eueryevery one of vsus then make a diligent examination of his own iniquities, that ſo he may bring himſelfe to a true taſte of this grace, and may feele the fruit of the death of Chriſt.
Verſ. 7. Hee was oppreſſed, and hee was afflicted; yet did hee not open his mouth: hee is brought as a*Or, lambe. ſheepe to the ſlaughter; and as a ſheepe before her ſheerer is dumbe, ſo opened hee not his mouth.
Chriſts obedience commended.HE here praiſeth Chriſts obedience which he ſhewed, when he was to ſuffer death. for had hee not done it willingly, hee might hauehave ſeemed not to hauehave ſatisfied for our diſobedience. As by the diſobedience of one then, all were made guiltie, (as Paul ſaith) Rom. 5.19. ſo by the obedience of one, many were made righteous. And in another place; Hee was obedient to the death, euen to the death of the Croſſe: Phil. 2.8. This is the cauſe why he held his peace before Pilats iudgement ſeate, Mat. 27.12.14. though hee might hauehave pleaded his iuſt defence. But in regard hee had bound himſelfe to ſuffer for vsus, hee willingly ſubmitted himſelfe to an vniuſt iudgement, vvithout muttering one vvord; that wee vvith full mouth might reioice, in being freelie iuſtified by faith, and ſo acquited from the righteous ſentence of our condemnation.
And heere alſo by the way wee are exhorted to patience and meeknes,Chriſts patient ſuffrings, our example. that by Chriſts example wee may be readie to indure reproches, iniuries, wounds, and torments for his ſake. In which ſenſe, Saint Peter alleageth this place, 1. Pet. 2.22, 23. ſhewing that wee ought to be conformed to our head Chriſt, that ſo wee may follow him in patience and modeſtie.
In the word lambe, there may bee an alluſion to the ſacrifices vnderunder the Law:For the further explication of this and the verſe following, reade his Comment vponupon Act. 8.32, 33. in which ſenſe hee is called the Lambe of God: Iohn 1.29.
Verſ. 8. Hee was taken out of priſon, and from iudgement: and who ſhall declare his age? For hee was cut out of the lande of the liuing: for the tranſgreſſion of my people was hee plagued.
THis place is diuerſly expounded. Some thinke the Prophet proſecutes the argument which he beganne to handle,Hauing ſpoken of chriſts death, he paſſeth to his reſurrection. verſ. 6. namely, that Chriſt was ſmitten with Gods hand, and afflicted for our ſinnes. The Greeks tranſlate; And in his abaſing, his iudgement appeared. Others, He was lifted vp without delay. Others expound; That he was lifted vp vponupon the Croſſe: that is to ſay, Chriſt was led to the place of execution, immediately after his apprehenſion. For mine owne part, I rather agree with thoſe who thinke that the Prophet paſſeth now to the glory of his reſurrection, hauing before ſpoken of his death: and by this meanes, meant to meete with mens perplexed thoughts, which might trouble and greeue the hearts of many.
For when wee ſee nothing but ſtripes and ſhame, we remaine aſtoniſhed: mens natures abhorre ſuch ſpectacles. The Prophet then teacheth, that Chriſt was lifted vp: that is to ſay, deliuered from priſon, and from iudgement or condemnation; and afterwards was exalted into a ſoueraigne degree of honour, leſt any ſhould iudge that hee was ouercome, or ſwallowed vp by this horrible and ſhamefull kind of death. Truly hee triumphed ouer his enemies in the midſt of death it ſelfe: yea, he was ſo condemned of it, that now himſelfe is ordained the ſoueraigne Iudge of all, as it well appeared in his reſurrection. Iſaiah then keepes the ſame method that Paul doth, who hauing in Philip. 2. ſpoken of Chriſts humiliation euen to the death of the Croſſe: Pauls method agrees with Ha…hs in this place.addes, that for this cauſe, he vvas aduanced to an high exaltation; hauing now obtained a name, vntounto which eueryevery creature in heauen, earth, and vnderunder the earth, muſt bow their knees, and yeelde their obedience.
As touching the exclamation following, it hath been racked and rent by diuers expoſitions. The ancient Fathers abuſed this place to confute the Arians,A…ians. Heretikes muſt be conuinced not with ſhewes, but with plaine euidenc s of truth. who denied the eternall generation of Chriſt. But they ſhould hauehave contented themſelues with plaine and manifeſt proofes of the holy Scriptures, that ſo they might not hauehave made themſelues a ſcorne to heretikes, who by this meanes oftentimes take occaſion to grow the more impudent: for they might hauehave replied, that the Prophet had no ſuch meaning. Chryſostom referres it to Chriſts humanitie, becauſe he was miraculouſly cōceiued in the virgins wombe, without the vſe of mans helpe: but he roues farre off from the Prophets meaning.Chryſoſtom. Some others thinke that the Prophet cries out vponupon them that crucified Chriſt. And ſome againe refer it to the poſteritie which ſhould ſucceede; to wit, that Chriſts linage or of-ſpring ſhould greatly increaſe, though himſelfe died. But ſeeing the word Dor, ſignifies Age, or laſting; I doubt not but he ſpeakes of Chriſts age, namely, that notwithſtanding the ſorrowes wherewith he was ouerpreſſed, hee ſhall not onelyonly be freed from them, but ſhall alſo hauehave a floriſhing age, Pſal. 102.24.27.yea ſuch a one as ſhould indure for euer. For hee ſhall not reſemble thoſe that are deliuered from death, and yet muſt die neuertheleſſe afterwards, becauſe hee roſe againe to liue eternally. For as S. Paul ſaith, Rom. 6.9. Hee can die no more, Chriſt can die no more.death can hauehave no more dominiō ouer him. And yet we muſt remember that the Prophet not onelyonly ſpeakes of Chriſts perſon, but comprehends vnderunder it, the whole body of the church, which muſt neuer bee ſeparated from her head.A note touching the perpe uitie of the Church. Wee hauehave heere then a notable teſtimony touching the perpetuity of the church: for as Chriſt liues for euer, ſo will he not ſuffer his kingdome euer to periſh: Iohn 14.19. In the next place wee are to appropriate this immortalitie to eueryevery member in particular.
For he vvas cut off.] It may ſeeme ſtrange at the firſt bluſh, that the death of Chriſt ſhould be the cauſe and vvel-ſpring of life. But in regard hee indured the puniſhment due to our offences, all the ignominie which appeared in the Croſſe, ought to bee laid and charged vponupon vsus. And yet in the meane while we may ſee a wonderfull goodneſſe of God ſhining in Chriſt, who hath ſo manifeſtly diſcouered his glorie to vsus, that we ought to be carried into a wonderfull admiration of it.
For this cauſe hee once againe repeates, that he was plagued for our tranſgreſſions: that wee might diligently conſider how he ſuffered for vsus, and not for himſelfe: for he bare the torments which wee had deſerued; and ſhould for euer hauehave borne them, had, not this ranſome and ſatisfaction come between. Let vsus acknowledge then that the fault is ours, whereof hee bare the puniſhment and condemnation, by offering himſelfe to his heauenlie Father in our name, that in his condemnation wee might receiue our abſolution.
Verſ. 9. And hee made his graue with the wicked, and with the rich in his death, though he had done no wickedneſſe, neither was any deceit in his mouth.
SAint Ierom tranſlates; And hath giuen the wicked for buriall;Saint Ierom. as if the Prophet ſpake of the puniſhment, whereby the Lord will auenge himſelfe of thoſe which crucified Chriſt. But he rather ſpeakes of Chriſts death,Chriſt ſeemed to be buried as it were in the hands of the wicked. and of the fruits of it, and toucheth not this vengeance. Others thinke that the particle Et, ſignifies As: and they tranſlate, Hee hath made his graue as that of the wicked. Some againe tranſlate VVith: and by the rich, vnderſtand Ioſeph of Aremathea, in whoſe ſepulchre Chriſt was buried: but this expoſition is conſtrained. Where he addes, and to the rich: I thinke the ſinguler number is put for the plurall, according to the cuſtome of the Hebrewes. I ſee no reaſon why Oecolampadius hath tranſlated;Oecolampadius. Hee hath expoſed his high places to the rich. By the rich, vnderſtanding tyrants and proud men; for they are wont to wax inſolent and intemperate, in regard of their riches, which they abuſe to play the Tarmogants.
Thus I thinke that by the vvicked and rich, he vnderſtands one and the ſame thing. Iſaiahs meaning is then, that Chriſt was ſubiect to the contumelies, inſolencies, and luſts of the wicked.Scribes and Phariſies. For the Scribes and Phariſies on the one ſide ruſhed vponupon him with a deſperate fury: and on the other ſide, the factious people cried no hing but crucifie him,The factious people. Pilat. crucifie him: Matth. 26.66. Pilat contrary to all equity & law, gaue an vniuſt ſentence of death vponupon him, though hee were informed of his innocencie:The Roman ſouldiers. Marke 15.14. And the Roman ſouldiers greedy of any pray, put the cruell and wicked ſentence cruelly and wickedly in execution: Iohn 19.16. Who would not hauehave thought now, but that Chrſt had been vtterly ouerwhelmed, an… buried amongst the bloody hands of theſe cruels murtherers? For I take the graue heere by a metaphor, in regard the wicked and their executioners had almoſt ouercharged him. Obiect. And if any obiect that Chriſt was buried honourably; I anſwere, Anſ. that this buriall was the beginning of his glorious reſurrection. But heere hee ſpeakes of his death, which is often ſignified by the graue. This then I take to be the true meaning: and yet I giuegive eueryevery man leaue to iudge as it pleaſeth him.
Though he had done none iniquitie.] The Prophet ſets Chriſts innocencie heere before vsus, not ſo much to defend him againſt the ſlanders of the wicked, as to recommend vntounto vsus the fruit of his death, leſt wee ſhould imagin that he ſuffered at aduēture. He was innocent and ſuffered by Gods decree, not for his iniquities, but for ours: for he bare the puniſhment due to vsus. Now in two words he expreſſeth Chriſts perfect innocencie; to wit, that hee ſinned neither in vvord nor deed. Surely euerie one will confeſſe that this cannot be affirmed of any mortall man: it followes then, that it appertaines to Chriſt onelyonly.
Verſ. 10. Yet the Lord would breake him, and make him ſubiect to infirmities: when hee ſhall make his ſoule an offering for ſinne, hee ſhall ſee his ſeede, and ſhall prolong his daies; and the will of the Lord ſhall prosper in his hand.
BY this we may the better diſcerne of that which I hauehave briefly touched;The fruit of Chriſts death expreſſed. to wit, that the Prophet propounding Chriſts innocencie, had a further drift then to defend him againſt the contumelies and reproches of the wicked. The marke hee aimes at then, is to make vsus looke vntounto the very cauſe, that ſo we might feele the effect thereof in our ſoules: for God neither ordaines, nor executes ought at randon. Whence it followes, that the cauſe of Chriſts death was lawfully vndertaken. The expoſition alſo is ſtill to bee remembred of vsus, Obiect. which we touched in verſ. 6. There was no ſinne in Chriſt: but why vvould the Lord then hauehave him ſuffer? Anſ. Euen becauſe hee ſuſtained our perſon and cauſe: for there was nothing at all that could ſatisfie Gods iuſtice, but the death of his only begotten Son.
The word Aſham, ſignifies ſinne, and oblation for ſinne; and ſo oftentimes it is found in the latter ſignification in the Scriptures: Exod. 29.14. Ezech. 45.22. For the beaſt ſacrificed, was ſo offered, as that bearing the puniſhment and curſe of the ſinne, it alſo blotted it out. And the Prieſts ſignified ſo much by the impoſition of hands; euen as if they had laid vponupon the beaſt the ſinnes of the whole people: Leuit. 4.4. And if any priuate man had offered, he alſo put his hands vponupon the head of the beaſt; as if hee had thereby tranſlated his ſinne from himſelfe, vntounto it: Leuit. 4.27.29. And therefore Saint Paul calles Chriſt the curſe, or execration, ſaying; Chriſt hath redeemed vsus from the curſe of the law being made a curſe for vsus: Galat. 3.13. And in another place; Hee made him to be ſinne for vsus, vvhichwhich knew no ſinne, that wee might be made the righteouſneſſe of God in him: 2. Cor. 5.21. Alſo in Rom. 8.3. For that which was impoſſible to the law, in that it was weake by reaſon of the fleſh, that hath God done by ſending his owne Sonne in the ſimilitude of fleſh, ſubiect to ſin; and for ſinne, hath condemned ſinne in the fleſh, that the righteouſneſſe of the law might be fulfilled in vsus. The Prophet then by this word Aſham, ſignifies the ſame, which Paul calles curſe, and ſinne, in the places formerly alleadged.
Now heere the fruit of Chriſts death is expreſſed, in regard that by his ſacrifice, ſinnes are done away, and God is pacified towards man: for the vertue of this word ſacrifice, muſt be referred heereunto. Hence it followes, that the aboliſhing of ſinne, and ſatisfaction for ſinne, is no where to bee found, but in Chriſt. Now that we may the better remember theſe things: firſt, wee muſt note that we are all guiltie before God; ſo as we are accurſed and lothſome in his preſence. Will wee then bee brought againe into his fauour? Sinne muſt be taken away. But this cannot bee done with purgations deuiſed by man. How then? We muſt reſort to Christs death, becauſe wee cannot otherwiſe make ſatisfaction to God, In a word,No ſatisfaction can be made to God for our ſins, but by chriſts death. Iſaiah teacheth that ſinnes cannot be pardoned, vnleſſe wee flee to this death. If this language ſeemes harſh, and not ſeemly for the perſon of Chriſt, let ſuch a one enter into his owne heart, and conſider in good earneſt, how feareful and terrible Gods iuſtice is, when nothing is able to appeaſe it but the ſacrifice of Chriſt. And ſo the ineſtimable grace, which ſhines in the curſe of Chriſt, will eaſily remoue all offence.
Hee ſhall ſee his posteritie.] The Prophets meaning is, that it ſhall bee ſo farre off, that Chriſts poſteritie ſhall be diminſhed by his death, that contrariwiſe, it ſhall be the meanes to raiſe vp ſeed vntounto him. For in quickening the dead, he begets a people which he afterward will cauſe to multiply exceedingly. Neither is there any abſurditie at all in it, to call the faithfull the posteritie of Chriſt (though they bee his brethren) for they bee his of-ſpring.
Where hee addes; Hee ſhall prolong his daies, ſome ſupply the relatiue Aſher, Which: ſaying, that the posteritie ſhall indure long. But I expound it more ſimply; that the death which Chriſt ſhall ſuffer, ſhall not cut off the length of his daies: that is to ſay, from liuing eternally.
Some departing out of this life, doe leaue children which ſhall ſuruiue them; yet vponupon condition that their fathers be firſt dead. But Chriſt ſhall hauehave his children with him: for he dies not as men doe, but obtaines eternall life both for himſelfe and his. And thus the Prophet ſhewes, that both the head and the members ſhall liue eternally.
The vvill of the Lord ſhall proſper in his hand.] This word hand, is often taken for miniſtrie: as where it is ſaid, that the Lord gaue the Law by the hand of Moſes: Numb. 36.13. Alſo the Lord did this by the hand of Dauid: 2. Sam▪ 3.18. meaning, that he vſed his ſeruice. In this ſort alſo ſhall the will of the Lord proſper in the hand of Chriſt: that is to ſay; the Lord vvill cauſe Christs ministrie to bring forth his fruit, that it may not ſeeme he was expoſed to ſo many cruell torments in vaine. VnderUnder theſe foure or fiue words, is comprehended a very large and ample doctrine, which eueryevery one may collect by himſelfe: for wee will content our ſelues now with expounding the text onelyonly.
The vvill of the Lord, is taken in the ſame ſenſe heere, as it was in the former member: for he vſeth the word Kephets, which ſignifies a franke and liberall affection, full of mercy. This text then ſets two benefits of God before vsus: Firſt, that hee ſpared not his owne Sonne, Two benefits ſe before vsus in this verſe.but deliuered him vp for our ſakes, to redeeme vsus from death: Rom. 8.32. Secondly, that he ſuffers not this his death to be fruitleſſe, and vnprofitable; but cauſeth it to fructifie very largely: for vvhat benefit ſhould vve reape thereby, vnleſſe vvee felt the power and efficacie thereof in our ſelues.
Verſ. 11. He ſhall ſee the trauaile of his ſoule, and ſhall bee ſatisfied: by his knowledge ſhall my righteous ſeruant iuſtifie many; for hee ſhall beare their iniquities.
The former argument further proſecuted.ISaiah proſecutes the ſame argument. For he ſhews that after Chriſt hath ſuffered death, he ſhall reape the fruit thereof, from the ſaluation of men. To the words ſhall ſee therefore, muſt be ſupplied the fruit and efficacie. Surely theſe things containe wonderful conſolation in them: for Iſaiah could no way better expreſſe Chriſts infinit louelove to vsus, then in ſhewing that hee takes a ſingular pleaſure in the worke of our ſaluation: and doth herein as it were refreſh himſelfe, as with the fruits of his owne labours. Euen as one that reioiceth to ſee that which aboue all things hee deſired to inioy…, as if nothing but that could content him.
In the next place he ſhewes the meanes by which we may feele the vertue and power of Chriſts death; to wit, by his knowledge. This word knowledge, or doctrine, may be read in a double ſenſe; to wit, in the actiue, or paſſiue: but in whether of them you reade it, we ſhall eaſilie ſee the Prophets meaning. Neither ſhall the Iewes be able to cauill ſo impudently, but wee will force them to confeſſe that which is heere ſaid; to wit, that Chriſt is the onelyonly Doctor and author of righteouſneſſe: for the Prophet manifeſts ſo much by the effect, ſaying, that he ſhall iustifie many. Thus then men ſhall not only learne in the ſchoole of Chriſt, to define what this righteouſnes is, but themſelues alſo ſhall be made iuſt, Note.really and effectually thereby.
The difference betweene the righteouſnes of the law, and that of faith.And heere behold the difference between the righteouſnes of the law, and that of faith. For albeit the law ſhewes what it it to bee iuſt; yet Saint Paul ſhewes it is impoſſible to obtaine righteouſnes by it. Which he proues by experience, in regard the law is but a looking glaſſe, ſeruing to manifeſt vntounto vsus our owne vnrighteouſneſſe: Rom. 3.9, 10. But the doctrine to obtaine the righteouſneſſe which Chriſt ſets before vsus, is nothing elſe but a knovvledge of him; to wit, faith: that is, when we accept the benefit of his death, and doe wholly reſt our ſelues therein.
Philoſophers.The Philoſophers giuegive many goodly precepts, wherein they thinke all iustice is comprehended: but they were neuer able yet to make any man righteous by them. For where is he that had euer yet the power to liue according to their rules? It is a ſmall matter to know wherein true iuſtice conſiſts, vnleſſe therewithall we taſte the benefit of it. But to let the Philoſophers paſſe,The Law conferres righteouſnes to none. we ſee the law it ſelfe, which containes a perfect rule of a godly life, is not able to conferre righteouſneſſe (as we hauehave ſaid:) Not becauſe there is any want in it, for Moſes teſtified and proteſted that hee did ſet before them in it, good and euill, life and death: Deut. 30.19. But the law is vnable to confer righteouſnes to vsus,Why the law is vnable to confer grace. in regard of the corruption of our nature: as S. Paul well affirmes, that this impoſſibilitie proceeds from our fleſh, and not from me law: Rom. 8.3. For our nature is enmitie vntounto it, and our luſts ouercarry vsus violētly, as wild beaſts, to ruſh againſt the commandement of God. And thus, the lavv ingenders vvrath, rather then righteouſneſſe: Rom. 4.15. The law then condemnes all men, and hauing diſcouered their ſinne, makes them without excuſe. We muſt therefore ſeeke out another meane whereby to obtaine righteouſnes; namely,Chriſt our righteouſnes: Ier. 23.6. & 33.16. in Chriſt himſelfe, whom the very law points vsus vntounto, as to the end of it: Rom. 10.4. But what is that righteouſnes of the law? Doe theſe things, and thou ſhalt liue: Leuit. 18.5. Gal. 3.12. But none can doe them. Then you muſt ſeeke another righteouſnes, which S. Paul collects out of a place of Moſes; The word is neere thee, in thy mouth, and in thine heart. This is the word of faith which wee preach: Deut. 30.14. Rom. 10.8. By this doctrine we are iuſtified: not as it is nakedly and barely propounded, but as it offers vntounto vsus Chriſt and all his benefits, by which our ſinnes are done away, and we ſet at peace with God: for if vvee imbrace this benefit by faith, vve are reputed iuſt before him.
And our Prophet alſo expounds his owne meaning, in ſhewing wherein this knowledge conſiſts; for theſe two members muſt be ioined together. By his doctrine, or by the knovvledge of himſelfe, he ſhall iustifie many; becauſe he ſhall beare their iniquities. For as hee hath once offered himſelfe for the purgation of all our iniquities: ſo now hee daily allures vsus to receiue the fruit of his death, by the preaching of the Goſpell. The publiſhing of which his death and paſſion, is the ſubſtance and foundation thereof, that by bearing of it, wee might be iuſtified. Saint Paul alſo accords very well with this ſentence of the Prophet. For hauing ſhewed that Chriſt was offered for the remiſſion of our ſinnes, that wee might bee made the righteouſneſſe of God in him; hee addes, we are ambaſſadors for Chriſt, and do beſeech you that you will be reconciled vntounto God: 2. Cor. 5.20.
My righteous ſeruant.] The Prophet teacheth that Chriſt iuſtifies vsus, not onelyonly as he is God, but alſo as he is man;Chriſt iuſtifies as he is bo…h God and man. in regard he hath obtained righteouſneſſe for vsus in his fleſh. For hee calles him not My ſonne, but My ſeruant: that whileſt we conſider him as God, we may alſo apprehend his humane nature, in which hee yeelded that obedience which abſolues vsus before God.The foundation of our ſaluation. This is the foundation of our ſaluation then, namely, that hee offered vp himſelfe in ſacrifice: as he teſtifies in the Goſpell. And for their ſakes ſanctifie I my ſelfe, that they alſo may be ſanctified through the truth: Iohn 17.19.
Verſ. 12. Therefore will I giuegive him a portion with the great, and hee ſhall diuide the ſpoile with the ſtrong, becauſe hee powred out his ſoule vntounto death, and he was counted with the tranſgreſſors, and he bare the ſin of many, and praied for the trespaſſers.
The victory that Chriſt obtained by his death.ISaiah ſhewes further, what iſſu… Chriſts death ſhall hauehave: for it was neceſſary hee ſhould adde this doctrine touching the victorie which he obtained by his paſſion; becauſe the knowledge of our reconciliation with the Father by his death, would not otherwiſe hauehave ſufficiently confirmed our hearts. Now hee borrowes a ſimilitude heere from thoſe who vſed triumphes. For hauing obtained the victory, they were gloriouſly apparrelled, and receiued with ſtately ſhewes: ſo Chriſt, as a valiant and noble Generall, triumphed after the conqueſt ouer his enemies.
He ſhall diuide the ſpoile vvith the ſtrong.] It is the ſame with the former member, and a repetition much vſed among the Hebrewes: for thoſe which before he called great, now hee calles mightie and ſtrong. Thoſe who tranſlate; I will giuegive him a portion with many; peruert the meaning of the Prophet, as I thinke. All the difference in the two members is, that God firſt ſhewes what he gaue to Chriſt: and in the ſecond hee addes, that Chriſt inioied this benefit. Now he inioies it not for himſelfe, but for vsus: for the fruit of this victory is made ours.Chriſt conquered Satan, ſin, and dea…h, not ſo much for himſelfe, as for vsus. How ſo? Chriſt hath ſubdued death, the world, and the diuell, for vsus. In a word, the Prophet heere extolles this victory which Chriſt atchieued by his ſufferings, who though he died concerning to the infirmitie of the fleſh, yet hee was raiſed againe by the wonderfull power of the holy Ghoſt: 2. Cor. 13.4. and triumphed ouer all his and our enemies.
Heereunto appertaines the ſimilitude of ſpoi les, which the Prophet vſeth. For he aſcended into heauen, led captiuitie captiue, and gaue gifts vntounto men: Pſal. 68. Eph. 4.8. And afterwards he ads, that the abaſing of Chriſt, was the beginning of his imperiall dignitie. As alſo S. Paul ſaith, that after Chriſt had taken away the hand writing which was againſt vsus, he triumphed vponupon the croſſe, Col. 2.14. So far was it off then, that the reprochfull death which he ſuffered, did any thing diminiſh his glory; that it was rather a meanes by which God his Father aduanced him into an high degree of honour.
Iſaiah alſo expreſſeth the kinde of death: as S. Paul alſo, who hauing ſet forth Chriſts obedience, and ſhewing that hee humbled himſelfe vntounto the death, addes by and by, that it was no common death, but the death of the Croſſe: that is to ſay, a ſhamefull and an accurſed death: Phil. 2.8.
Now the Prophet minding yet to amplifie this contumelie to the full, ſaith, that Chriſt vvas counted among the vvicked. But the greater the contempt was before men, ſo much the greater was the glory of his reſurrection. Saint Marke alleadgeth this place, when hee tels vsus how Chriſt vvas hanged betweene tvvo theeues: Mark. 15.28. for then was this prophecie truly accompliſhed indeed.
But the Prophet ſpake generally, to ſhew that Chriſt died not a common death. For that they might make him the more odious, they hanged theſe two theeues with Chriſt, and himſelfe in the midſt, as the Captaine. And thus Saint Marke alleadgeth this text to very good purpoſe, and according to the circumſtance of this place.
He bare the ſinne of many.] This is added by way of correction, leſt in hearing tell of the ignominie of this death, we ſhould conceiue ſomewhat that might redound to Chriſts indignitie. With which conceit our mindes being poſſeſſed, we might happily be depriued of the victory which hee hath purchaſed for vsus; to wit, the fruit of his death. The Prophet then ſhewes, that all this was done to the end hee might receiue the burthen of our ſinnes vponupon himſelfe: as alſo, that when mention ſhould bee made of Chriſts death, wee might forthwith remember our owne purgation. This fruit ſwallowed vp all the ſhame of his croſſe: ſo as his maieſtie & glory ſhined more fully, then if we had ſeene him ſit in the heauens. Why ſo?Note. Becauſe in him we hauehave a memorable teſtimonie of Gods louelove, in that he was thus humbled, ſcorned, and miſuſed, with all the indignities that might be, that we who were appointed vntounto eternall deſtruction, might with him inioy immortall glory and happineſſe.
I hauehave followed the common tranſlation in theſe words; he hath borne the ſinne of many: although by the Hebrew word Rabbim, wee may vnderſtand the Great and Noble: and ſo the oppoſition would be the more manifeſt; namely, that Chriſt being accounted among the vvicked, is appointed and offered as a pledge of the moſt noble and excellent, and bare the ſhame which thoſe that are in higheſt degree in the world had deſerued. But I leaue it to the iudgement of the readers to chuſe whether of both readings they like beſt. In the meane while I approue the common tranſlation; that hee alone hath borne the ſ…nne of many: in reſpect the condemnation of the whole world was laid vponupon him. And the word many, is ſometimes taken for All:The word Many ſometimes taken for All. as it appeares by many teſtimonies, eſpecially in Rom. 5.19. For as by one mans diſobedience, many were made ſinners, &c.
And praied for the treſpaſſers.] Becauſe the purgation wherewith we are clenſed, that is,Chriſt ſuffers and praies for treſpeſſers. the death of Chriſt, was ratified and approued in regard of his interceſſion towards the Father, it was neceſſary this ſhould be added. For as in the old Teſtament, the high Prieſt, who neuer entred without blood, made praiers alſo forthwith for the people, Exod 30.10. Heb. 5.7. ſo that which was there prefigured, was accompliſhed in Chriſt. Firſt, he offered his body in ſacrifice, and ſhed his blood for the ranſome of our ſins: & then, that the purgation might be auaileable, he performed the office of an aduocate and interceſſor for all thoſe that imbrace this his ſacrifice by faith: as it appeares in that famous praier which himſelfe hath left vponupon record in Iohn 17.20. Father, I pray not onelyonly for theſe, (that is, for my Diſciples) but alſo for all thoſe that ſhall beleeue in me through their word. If wee then be of that number, let vsus know for certaine, that Chriſt hath ſuffered for vsus, that now we might inioy the fruit of his death. He makes expreſſe mention of the treſpaſſers, to aduertiſe vsus that it is our duties to runne with boldneſſe to the croſſe of Chriſt, when the dread and horror of ſinne affrights vsus. For, for ſuch is he an aduocate and interceſſor: without which, our tranſgreſſions would hinder vsus from approching ne…re to the maieſtie of God.