Commentary on Isaiah, Commentary on Isaiah · Chapter 61
THE LXI. CHAPTER.
Verſ. 1. The Spirit of the Lord God is vponupon me, therefore hath the Lord anointed me: hee hath ſent me to preach good tidings vntounto the poore, to bind vp the broken hearted, to preach libertie to the Captiues, and to them that are bound, the opening of the priſon.
That which is here ſaid appertaines to Chriſt as the head, and all the Prophets and Apoſtles as his ſeruants.FOr as much as Chriſt expoundeth this place of himſelfe, Luk. 4.18. therefore the interpreters doe without any difficultie reſtraine it vntounto him: holding it for a principle, that Chriſt is here brought in ſpeaking: as if theſe things onelyonly appertained vntounto him. The Iews ſcoffe at ſuch, who inconſiderately hauehave attributed to Chriſt alone, the things which doe alſo agree to the reſt of the Prophets. To ſpeake then what I thinke, it ſeemes to me, that this Chapter is added as a ſeale vntounto the former,This Chapter is added as a ſeale vntounto the things before going. thereby to confirme yt which hath been ſaid hitherunto touching the reſtauration of the Chriſtian Church. And that to this end Chriſt proteſteth, that God hath anointed him: which is the cauſe that he (and that very iuſtly) appropriates this propheſie vntounto himſelfe: in regard hee hath exhibited that to vsus clearely and manifeſtly which others hauehave taught obſcurely. Yet this hinders not; but yt this ſentence may in like manner agree to the reſt of the Prophets whom the Lord hath alſo anointed. For they ſpake not in their owne names, neither did they execute their offices from their priuate authoritie: but they ſhewed foorth the authoritie and office of Chriſt; to whom it not onelyonly belongs to publiſh theſe things; but alſo to fulfill them. This place then muſt be thus vnderſtood, namely, that Chriſt who is the Prince of the Prophets, obtaines the chiefe place among thē: and that it is he only who manifeſts all that which is here mentioned: & alſo that Iſaiah, with the reſt of the Prophets, and the Apoſtles, are his ſeruants; eueryevery one of them imploying thēſelues to the vtmoſt in preaching and publiſhing the benefits which we receiue frō him. So as yt which Iſaiah hath ſaid ſhould be finiſhed by Chriſt, wee now ſee it accompliſhed by the effects.
For this cauſe he hath anointed me.] This ſecond member was added in ſtead of an expoſition. For firſt it would hauehave been obſcure to vsus, If he had concealed the cauſe, vvherefore God had giuen him his Spirit: but now wee may euidently perceiue his meaning, when he ſhewes the vſe thereof: namelie, that hee exerciſeth a publicke office, that ſo hee may not bee taken as ſome priuate perſon.
Now as often as the Scripture mentions the ſpirit of God, and ſaith, that it dvvels in vsus: We muſt not thinke of the ſpirit without his efficatie.1. Cor. 3.16. let vsus conſider of his efficacie and power; and not imagine it to be ſome vaine and idle thing in vsus without any effect. Wherefore after the Prophet hath ſpoken of the Spirit of the Lord: in the ſecond place he addes the anointing thereunto: thereby vnderſtanding the vertues which proceed from that ſpirit. To which purpoſe Paul ſaith, 1. Cor. 12.4. that there are diuers gifts: but only one ſpirit from whence they flow.No man ought to take vponupon him the office of a Teacher, vnleſſe he be able to manifeſt that hee is called thereunto of God. This place is diligently to be obſerued of vsus, for no man ought to take vntounto himſelf power or authoritie to teach in the Church of God, vnleſſe he be able to ſhew that he is called therunto by the vertue of Gods ſpirit. And ſo teſtifies S. Paul in 1. Cor. 12.3. namely, that no man can ſay, Ieſus is the Lord, but by the holy Ghoſt.
But, may ſome ſay, wee ſee that eueryevery one bragges of the ſpirit. For the Pope, Obiect. the Anabaptiſts and other heretikes and fanaticall ſpirits hauehave alwaies the holy Ghoſt in their mouthes, as if hee were their gouernour. How, or by what meanes then may wee diſcerne of him that is ſent by God, and conducted by his ſpirit, from him that is not? By the anointing. That is to ſay, Anſ. if he be endued with gifts anſwerable to this charge. If hee then who is ſent of God hauehave the graces and gifts which his office requires; then hath he aſſuredly the holy Ghoſt. But if hee will take vponupon him the office of a teacher; and in the meane while is deſtitute both of knowledge and doctrine, let him be held for a ſeducer.
To preach.] The Prophet attributes not vntounto himſelfe the authoritie of a teacher, till hee hath made it manifeſt that he was ſent of God. His authoritie is founded vponupon his anointing: namely, in being fitted and furniſhed by the Lord with ſufficient gifts. It is our duties to giuegive him audience then, not as to a priuate perſon, but as vntounto a publike Miniſter ſent from heauen.
To the afflicted.) Others tranſlate, To the meeke: and the word Anauim, ſignifies both the one and the other. But I had rather retaine the firſt ſignification, in reſpect the Prophet ſpeakes of the priſoners, and of thoſe that are bound. And yet, as I take it, he comprehends both. For he ſpeakes of ſuch, who being vtterly forſaken and reiected, are alſo miſerable in themſelues. Chriſt is only promiſed to ſuch as are humbled and brought low by the ſenſe of their miſeries, who hauing no conceit of their own worth, do willingly containe themſelues within the bounds of modeſty and humility. Hence we gather that our Prophet ſpeakes properly of the Goſpell. For the law was giuen to bring downe all loftie imaginations, and ſuch as are ſwollen with vaine confidence: but the Goſpell is ordained for the afflicted: that is to ſay, for ſuch as confeſſe thēſelues emptie of all good things, that by and through it they may be raiſed vp and comforted. For to what end are the Prophets, Apoſtles, and other Miniſters anointed, but to reſtore and comfort the heauie hearts by the doctrine of grace?
To binde vp.] The Prophet vſeth diuers phraſes of ſpeech that he might the better expreſſe one and the ſame thing. In the word to binde vp, he expreſſeth ſomewhat more then in the former member. For he ſhewes, that the preaching of the Goſpell is no emptie ſound vaniſhing away in the aire, but a medicine that is operatiue, which works not vponupon thoſe that are ſtubborne and ſtrong,VponUpon whom the Goſpell works. but vponupon ſuch as hauehave broken and contrite hearts. It is alſo the end of the Goſpell to ſet the captiues at libertie. We are all priſoners and fettered, vntill Chriſt hauehave ſet vsus free by his grace, Iohn 8.36. But let vsus beware that we reiect not the benefit which he offers vsus whē he is about to ſmite off our yrons. Generally we may note that the benefits here mentioned are diſtributed vntounto vsus by the Goſpell, but none are capable hereof,Who are capable of the Goſpell. except thoſe who feeling their pouertie doe ardentlie deſire the help of Chriſt, according as himſelfe ſaith, Math. 11.28. Come vntounto me all yee that trauell and be heauie loden, and I will refreſh you.
Verſ. 2. To preach the acceptable yeere of the Lord, and the day of vengeance of our God, to comfort all that mourne.
The time when this grace ſhould be manifeſted.HE here expreſſeth the very time wherein this ſo excellent grace ſhould be ſpread abrode, yt ſo he might take away all ſcruples & doubts that might come into their heads. For all of vsus are ſubiect to ſundrie cares, and many incumbrances ariſe vp in our minds, which hold them intangled with infinite diſcourſes, whereof we taſt by dayly experience. Now the Prophet affirmes that he is the Herald of the grace which is to be reuealed, the time whereof reſts whollie in the diſpoſition of the Almightie: for as himſelfe was to be the redeemer of his Church by his meere fauor, ſo was it in his owne power (and that by good right) to make choice of the time himſelfe wherein to performe the ſame. It may be the Prophet alluded to the yeere of Iubile,The yeere of Iubile. Leuit. 25.10. Howſoeuer it be, he boldly pronounceth that they were patientlie to wait with meeke and quiet ſpirits, vntill it pleaſed God to ſtretch forth his hands.
S. Paul in his Epiſtle to the Rom. 16.26. and to the Galath. 4.4. calles this yeere the fulnes of time. We hauehave alſo ſeene heretofore that the Prophet in Chap. 49.8. ſaid, Behold the acceptable time, behold the day of ſaluation: which ſentence S. Paul in 2. Cor. 6.2. applies to his preaching of the Goſpell. For when the Lord ſummons vsus thereby, then is the gate of heauen ſet open vntounto vsus, that wee ſhould forthwith enter into the poſſeſſion of Gods graces. Wee muſt not therefore put it off till to morrow; but wee muſt make vſe of the time, and take the occaſion whileſt ſo large mercies are offered vntounto vsus.
But heere ſeemes to be a repugnancie betweene theſe two, namely, Queſt. the acceptable yeere, and the day of vengeance. What is the reaſon why Iſaiah hath ioined things ſo different together? Truely, Anſ. becauſe God can not vvorke the deliuerance of his Church, but he muſt therewithal ſhew himſelf a iuſt Iudge in reuenging himſelf vponupon ye wicked. The acceptable time then is to be referred vntounto the elect: and the day of vengeance vntounto the wicked, who neuer ceaſe perſecuting of the Church. It is needfull therefore that in the deliuerance thereof they ſhould be chaſtiſed. According to which Paul ſaith, 2. Theſſ. 1.6. that it is a righteous thing with God to render vengeance vntounto the enemies who vniuſtly afflict the faithfull, and to giuegive reſt to the afflicted. Neither could the Iewes expect any good iſſue out of ſo many miſe…es, vnleſſe it were by the confuſion of their aduerſaries.
In the meane while it is good to note the cauſe of this deliuerāce, which muſt be whollie aſcribed to the free grace of God, and not to our merits, worthines, or any induſtrie that is in vsus. The Prophet ſeemes indeed, as I hauehave ſaid, to allude to the yeere of Iubile: but yet we muſt principallie obſerue this, namely, that our ſaluation conſiſts altogether vponupon the free will of our God.
To comfort.] We muſt remember what I hauehave touched before, to wit, what the end of the Goſpell is: namely, That we being deliuered out of all miſeries, and reſtored to our firſt liberty, our teares wiped from our eies; we may enioy ſpirituall comfort and conſolation. But if we be depriued of ſo great a benefit, let vsus impute the ſame to our owne incredulitie and vnthankfulnes, whereby we both reiect and repulſe God, who freely offers himſelfe vntounto vsus.
Verſ. 3. To*Or, to eſtabliſh. appoint vntounto them that mourne in Zion, and to giuegive vntounto them*Or, magnificence. beauty for aſhes, the oyle of ioy for mourning, the garment of gladnes for the ſpirit of heauines, that they may be called trees of righteouſnes, the planting of the Lord, that he might be glorified.
HE proſecutes the ſame argument,The ſame argument continued. and declares, that the chaſtiſement wherewith the people ſhould be exerciſed, ſhould not be ſo ſharp, but that there was hope notwithſtanding left for them touching remiſſion of ſinnes. Which that hee might the better perſwade thē of, he ſaith, the Lord hath giuen him charge to publiſh this deliuerance, and that not to himſelfe alone, but alſo to all the Prophets, euen til the comming of that great Embaſſador, to wit, Chriſt Ieſus, who ſhall indeed publiſh and accompliſh that which God would now hauehave diuulged for the time to come: yet therewithall he ſignifies, that their ſorrowes ſhall not be able to let God from giuing them matter of ioy, whē it ſhould ſeeme good vntounto himſelfe. For to eſtabliſh, is as much to ſay, as to appoint a time, that the long delay might not diſcourage them. Againe, by the verb, To giuegive, he recommends vntounto them the efficacie of his prophecie, to the end they might be vndoubtedly perſwaded touching the euent thereof. Well, he alludes herein to the ancient Ceremonies of the Iewes, who, when any affliction in thoſe times preſſed them, were wont to couer their heads with aſhes, and to clothe themſelues with ſackcloth. By theſe things then he notes out that mourning, and deformitie, which of neceſſitie was to enſue vponupon the peoples wofull condition, and oppoſeth the ſame to that ioy and gladnes which they ſhould be filled withall, after they had obtained their freedome and libertie.
But yet me thinks I can not let paſſe the anſwering of theſe words Peer, and Epher, one to another, which ſignifie magnificence, and aſhes. For by the tranſpoſition of the letters, they ſignifie things cleane contrarie: by which elegant turning of the words vpſide downe, he meant to note out the change of their eſtate.
Trees of righteouſneſſe.] By theſe words hee ſets out the peoples reſtauration. As if hee ſhould ſay; Whereas in times paſt you were rooted vp, and reſembled a withered ſtocke; now you ſhall be planted againe and eſtabliſhed. He brings them then to the conſideration of Gods power, to the end that howſoeuer they ſhould be ouerwhelmed & brought to deaths doore, yet were they notwithſtanding to aſſure themſelues to bee ſo reuiued, that they ſhould take roote, gather ſtrength, and grow.
Hence we may gather a generall doctrine,A generall Doctrine. namely, that we cannot be quickened, vnleſſe we be planted by the Lord. True it is that we are called his plants, Chap. 60.21. becauſe hee hath elected vsus from the beginning: Eph. 1.4. But yet there is another kind of planting which ſucceeds this firſt;Two kinds of planting. to wit, our calling, which by faith grafts vsus into ye body of Chriſt. This the Lord brings to paſſe by the labours of his ſeruants, the Miniſters of the Goſpell: but the whole muſt be aſcribed vntounto him, becauſe it is hee onelyonly that giues the increaſe: 1. Cor. 3.7. Yet we are alwaies to keep in mind that doctrine, which brings vsus from this firſt deliuerance, vntounto the ſpirituall kingdome of Chriſt.
He cals them trees of righteouſneſſe, in whom Gods iuſtice ſhines, or, an order rightly compoſed. Yet let vsus know that the Lord adopts vsus vponupon condition that we be new creatures, and that righteouſneſſe may rule and raigne in vsus. And thence it followes that by nature we are all corrupt and peruerſe, and cannot bring forth any good fruit, till the Lord hauehave changed and planted vsus. This alſo aboliſheth that vaine and proud conceit of the Papiſts,Popiſh preparations. who in forging vntounto themſelues preparations, forſooth, or, ſome helps of free will, vſurp vponupon that which belongs vntounto God. If we bee planted of the Lord, then it followes that by nature wee are drie and vnfruitfull.
For my glory.] See heere the end wherefore we be planted. But of this matter we hauehave ſpoken in Chap. 60.21.
Verſ. 4. And they ſhall build the old waste places, and raiſe vp the former deſolations: and they ſhall repaire the Cities that were deſolate and waſte thorow many generations.
THe Prophet amplifies this reſtauration of the Church,An amplification in this & the verſes following. and inſiſts principally thereabouts; that the Iewes might conceiue in their mindes a certaine and an aſſured hope of their deliuerance: for theſe promiſes ſeemed altogether incredible. And this is the cauſe why hee adornes the benefit of this redemption with ſo many glorious and goodly titles. Thoſe erre, who will hauehave theſe words, Of the age, and from generation to generation, referred to the time to come. As if the Prophet ſhould hauehave ſaid; that the building whereof he ſpeakes, ſhall be firme and ſtable: whereas his meaning is farre otherwiſe. For he ſhewes (as I noted in Chap. 58.12.) namely, that the old ruines of the Citie ſhould not hinder the Lord from rearing it vp againe. After the inhabitants of any Citie hauehave been long ſcattered heere and there, what hope is left that it ſhould be built againe? As for example; who is he that thinkes of the reedifiing of Athens?Athens. So whileſt the Iewes were baniſhed for a long time into a forrain country, and that Ieruſalem lay waſte the ſpace of ſeuentie yeeres; who durſt expect that euer the Citizens thereof ſhould hauehave reedified it? For this cauſe Iſaiah calles deſerts of an age, the places formerly deſolated; the Cities vvasted, the ſolitarie places from generation to generation: to ſhew that none of theſe ſhould hinder the Lord in due ſeaſon, as was noted in Chap. 60.22. to bring backe his elect to Ieruſalem, and to cauſe them to dwell there.
Moreouer, Vſe. theſe things ought to bee applied to our deſolate times. For howſoeuer the Lord permits his Church to be raced, and to lie long in her ruines, without any hope at all of being reſtored; yet let vsus confirme and ſtrengthen our hearts with theſe promiſes; for it is Gods proper and peculiar office to build vp and to renue the things which for a long timc hauehave beene ruinated and lien rotting in a perpetuall conſumption. But wee hauehave handled this matter before in Chap. 58.
Verſ. 5. And the ſtrangers ſhall ſtand and feede your ſheep: and the ſonnes of the ſtrangers ſhall be your plowmen, and dreſſers of your vines.
HIs meaning is, that the ſtrangers ſhall bee readie to obey them. For in reſpect they were at that time diuided from other nations, no man would lend them their hand. And therefore hee ſaith, that the ſtrangers doe ſtand: that is to ſay, are readie preſt to meete and to ſuccour them.
Where he addes, that they ſhall feede their ſheepe and ſhall be the plowmen and vinedreſſers, theſe are borowed kinds of ſpeeches. For the Prophet ſpeakes of Chriſts kingdome, which is ſpirituall; and ſets foorth the perfect felicitie thereof, vnderunder theſe figures; that we might the better conceiue of thoſe things which are here propoſed vntounto vsus by examples. Let vsus know therefore that wee ſhall bee truely happie, when Chriſt ſhall reigne ouer vsus: for by meanes thereof many commodities whereof the poſteritie of Adam is worthily depriued,Who ſhall be t…uly happie when Chriſt ſhall reigne ouer vsus. ſhall be reſtored vntounto vsus vnawares.
Verſ. 6. But yee ſhall be named the Priests of the Lord; and men ſhall ſay vntounto you, The Ministers of our God: yee ſhall eate the riches of the Gentiles, and ſhall be exalted with their glory.
THis verſe giues vsus a little better light into the former: for in the ſecond part thereof Iſaiah foretels, that the faithfull ſhall eate the riches of the Gentiles, and ſhall be exalted with their glorie. The Iewes lay hold of theſe places with great earneſtneſſe, and greedily deuoure al the goods of other nations, as if one day they ſhould be maſters of all: and glorie, as if all the pompe of the world ſhould fall to their ſhares. But for our better vnderſtanding of theſe things, wee muſt eſpecially obſerue two points. Firſt, that the Prophets minding to ſet forth the glorie and felicitie of Chriſts kingdome;Two points muſt be obſerued for the better vnderſtanding of the Prophets. borrow ſimilitudes from things belonging to men. Secondlie, in ſpeaking of the Church, they ſo conioyne the head with the members, that ſometimes they rather reſpect him then the members.
Neither muſt we reape this fruition of other mens goods, as if thoſe which ſhould bee conuerted vntounto Chriſt ſhould gripe vntounto themſelues riches, glorie, or the dignities of others; for this would not ſtand with the rules of charitie. But in reſpect that all things ſhould be ſubiected vnderunder Chriſts dominion; that ſo he might obtaine the ſoueraigne rule and authoritie ouer them. This is it which I hauehave alreadie ſaid, to wit, that the Prophet hath not ſo much regard of the members, as of the head himſelfe. But when riches are brought vnderunder Chriſts power, then they are called ours; becauſe he hath nothing which belongs not to his ſpouſe the Church. It is ſaid in chap. 45.14. in the ſame ſenſe that the enemies of Chriſt ſhall fall downe at his feet, and make ſupplic…tion vntounto him: and yet this is done to the Church, in whom they acknowledge Chriſt, & ſubmit themſelues vntounto his doctrine. See chap. 60.14. Jſaiah then ſhewes what the Father will giuegive to the Sonne, who hath lawfull power ouer all the world: to whom alſo all things ought to be ſubiect.
In the meane while we muſt not omit that which I touched erewhile: namely, that God feedes his elect liberally in this world, to the end thy might feele that their eſtate is better then that of the infidels. For howſoeuer they may want many things, yet a little contents them; for which they giuegive God heartie thankes: ſo as their wants to them are much better, then all the wealth of the world is to the wicked.
By the word Prieſts hee ſhewes, that the condition of the common people ſhall bee much better then it was in times paſt. As if he ſhuld ſay, Hitherunto the Lord hath choſen you for his heritage onelyonly: but hereafther he will indue you with more excellent giftes, for hee will make you Prieſts. Now howſoeuer all the people were a kingdome of Prieſts, Exod. 19.6. yet wee know that the Tribe of Leui onelie exerciſed this office, Deut. 33.10. But our Prophet here teſtifies that afterward it ſhall be common to all. Yet this was not manifeſted till Chriſt came. I grant that the reſtauration of the Church began at the returne of the people out of Babylon: but in the end at Chriſts comming, the faithfull were adorned with this dignitie.
Hereunto appertaines that which is written in 1. Pet. 2.9. You are an holy nation, a royall Prieſthood. But withall we ought diligently to note what this kind of Prieſthood is: for we muſt no more offer vntounto God any brute beaſts; but reaſonable men muſt now be offered and ſacrificed to the obedience of Chriſt. According to which S. Paul ſaith, that hee offered vp the Gentiles by the ſword of the Goſpell, that they might afterwards yeeld their obedience vntounto God. Rom. 15.19.
Hence we ſee how childiſhly ye Papiſts trifle in abuſing this place to proue their prieſthood:Childiſhnes of Papiſts in proouing their Prieſthood. for the Pope and his chaplens ordaine Prieſts to ſacrifice to Ieſus Chriſt; and not to teach his people (both which Moſes ioines together in Deut. 33.10.) But Chriſt offered vp himſelf by an eternall redemption, & he only once for all hath performed this Prieſtly office: Heb. 9.12. Minding that the fruit of this ſacrifice ſhould now be offered vntounto vsus by the preaching of the Goſpell. They which vſurp this office are ſacrilegious perſons, namely, ſuch as wil reiterate, that which Chriſt hath by himſelfe accompliſhed. EueryEvery one ought rather to offer himſelfe, with all that hee hath vntounto God: Rom. 12.1. that he may exerciſe this Prieſthood as hee ought to doe. Secondly, the Miniſters who are eſpecially called to teach, ought to vſe the ſword of Gods word to offer vp, and to conſecrate men vntounto God. Laſtly, thoſe are indeede faithfull and true Miniſters, who enterpriſe nothing of their owne heads, but boldly and vprightly put thoſe commandements in execution, which they hauehave receiued from God.
Verſ. 7. For your ſhame, you ſhall receiue double*Or, honour., and for confuſion they ſhal reioyce in their portion: for in their land, they ſhall poſſeſſe the double: euerlaſting ioy ſhall be vntounto them.
HE confirmes the former ſentence,A confirmation of the former ſentence. where he had ſaid that the faithful which mourned, being couered with ſackcloth and aſhes, ſhould be ſprinkled vvith the oile of gladneſſe: verſ. 3. Now this change of their ſorrow into ioy, is heere againe promiſed. Some interpret double to bee in regard that thoſe whom God hath redeemed, ſhould be happie before him, and before men. But I know not whether this expoſition be ſolid enough or no. I had rather take it more ſimply then, as if the Prophet ſhould hauehave ſaid; The proſperitie of the Church ſhall be ſo great, that it ſhall much exceede all the calamities and aduerſities wherewith it is now oppreſſed. If ſhe be now then diſcontented with her eſtate, ſhee muſt caſt her eies towards this day, in which ſhee ſhall be moſt happy. And ſo Saint Paul oppoſeth a vveight of glory to the momentany afflictions, which are ſuddenly gone: 2. Cor. 4.17. The wicked ſcorne vsus without meaſure: for they ſeeme luſtie and ſtrong; they abuſe their proſperitie, and tread vnderunder their feete the poore children of God: but the Lord promiſeth in ſhort ſpace, to cauſe the faithfull (being deliuered from vnderunder their tyrannie) to reioice in their portion. This began to be accompliſhed when the people returned out of captiuitie: but in Chriſt we hauehave a more full teſtimonie of it, which daily manifeſts it ſelfe, and at his laſt comming ſhall be finiſhed, who will perfectly renue all things; and the wicked ſhall be conſumed, to the end the poſſeſſion of the world may be ours.
To this appertaines that which hee ſaith by way of yeelding or granting; namely, that the land is now indeede theirs. For then they vaunted themſelues as being Lords of the whole world: but in the end they ſhould feele that it is the proper and particular poſſeſſion of Gods children. Euerlasting ioy may be referred to the externall eſtate of the Church; becauſe God daily furniſheth them with ample matter of thankſgiuing: but in regard they are conſtrained to ſwallow many anguiſhes, and are inuironed about with all kindes of incumbrances, this prophecie is not accompliſhed vntill the ioy of the Spirit hath gotten ſtrength in vsus, and obtained the full victorie in our hearts; nor till wee feele that ſweete peace which paſſeth all vnderſtanding, to raigne there; as ſaith Saint Paul in Phil. 4.7. Col. 3.15. which peace onelyonly the Saints of God inioy, when they feele liuely teſtimonies within them of their adoption. Hee calles it perpetuall, to ſhew how farre it differs from the ioy of the wicked,… …rence … …ene … of the … and t… …cked. which is but of ſhort continuance, and ſuddenly vaniſheth away: yea, and is conuerted into gnaſhing of teeth.
Verſ. 8. For I the Lord louelove iudgement, and hate robberie for burnt offering: and I will direct their worke in truth, and will make an euerlasting couenant with them.
A… ho…ta… …led to … …er … …natiō.THe Prophet not onelyonly confirmes that which he hath promiſed in the name of God, but alſo exhorts the Iewes to repentance, and ſhewes them from whence they were to looke for ſaluation, and with what a terrible Iudge they had to deale. For he reaſons from the nature of God; and thence ſhewes after what manner they were to frame their liues, that ſo they might not reiect this grace of God now offered them by their owne rebellion.
VnderUnder the word iudgement, he comprehends all iuſtice and equall dealing. For hee oppoſeth this word to thoſe idle inuentions whereby the Iewes thought to ſatisfie God withall, which yet were but cloakes for their wickednes. But as we hauehave often ſeene heeretofore, the Lord cares for none of theſe maskes and vaine pretences, but onelyonly requires the true puritie of the heart and hands, purged from all iniquities. He then that will be approued of God, with all that he performes in his ſeruice, muſt needs hauehave a pure heart, and leade a blameleſſe life.
Hating robberie for burnt offerings.] Whoſe ſeruice it is that God approues of.VnderUnder a part he comprehends all the fained ſeruices of God. And by burnt offering, is vnderſtood all ſacrifices. There is nothing then more hatefull, then that men ſhould ſacrifice their robberies and coſenages vntounto God: or, when they mingle their lies, hypocriſies, and filthineſſes of heart therewith; or, in defrauding God maliciouſly of his right, doe corrupt his pure worſhip.
But this is a vice not onelyonly practiſed of that age, but in all times. For eueryevery one will ſeeme to ſerue God, and the wicked themſelues will be aſhamed to be without the appearance of deuotion, in regard the ſenſe and feeling of the diuine nature is ſo ingrauen in the hearts of all men, that it cannot be raced out. But in the meane while, the moſt part of men doe but trifle & dallie with God, and labor to ſatisfie him with pretie gawdies and toies. Iſaiah therefore condemnes and deteſts ſuch an hypocriſie; and teacheth that the Lord rather requires mercy of vsus, then ſacrifices: Hoſ. 6.7. Mat. 9.13. and 12.7. For wee cannot ſerue God, vnleſſe vve obſerue the duties of the ſecond table, namely, in abſtaining from all violence and fraudulent dealing: for he who either deceiues, or offers violence to his neighbours, doth alſo therewithall offer violence vntounto God himſelfe. To bee ſhort, the Prophets meaning is, to teach vsus the true meanes to attaine repentance:The meanes to attaine true repentance. firſt, if in caſting off all hypocriſie, and in reiecting all inuentions of men, the ſeruants of God doe giuegive themſelues to the duties of brotherly louelove.
I vvill establiſh their vvork.] Some expound, The reward of their work. But I rather thinke heereby are vnderſtood all the enterpriſes of this life, vntounto which the Lord promiſeth an happie ſucceſſe. That which men purpoſe in themſelues to doe, comes not to a good end,Why mens affaires hau… commonly ill ſucceſſe. either in regard they neglect to aske counſell of God, or becauſe they doe not things vnderunder his conduct and leading. And therefore they worthily beare the puniſhment of their boldneſſe: for they either truſt in their own counſels, or depend vponupon chances. Now in any of all theſc things there is not ſo much as a dramme of truth, but onelyonly a deceiueable ſhadow of it. On the other ſide, it is no maruell if all things proſper well in their hands, that are gouerned and directed by the holie Ghoſt, and doe whollie caſt both themſelues and their affaires vponupon the prouidence of the almightie: for all proſperitie doth abſolutelie flow from his onelyonly bleſſing.
Moreouer, by the word truth is vnderſtood an equall courſe: for the vnbeleeuers are ſometimes puffed vp with a worldly ioy, but it foorthwith vaniſhes into ſmoke. In the end of the verſe hee ſhewes the cauſe of this ſtabilitie; namely, God doth not only guide them with his hand for once, and ſo away: but directs them in their way continually. Loe here the ſolid ſtay and vpholding of our perſeuerance: to wit, in that he vouchſafeth to make an euerlaſt…ng couenant with vsus: wherein he binds himſelfe voluntarily; and freelie beſtowes all things vponupon vsus, albeit in truth he owes vsus nothing at all.
Verſ. 9. And their ſeed ſhall be knowne among the Gentiles, …nd their buds among the people. All that ſee them ſhall know them, that they are the ſeede whom the Lord hath bleſſed.
An amplification touching the enlargement of the Church.THe Prophet diſcourſeth here more clearely touching the aduancement and growth of the Church which was then ſhut vp within a narrow ſcantling, and in an out corner of the world, and were afterwards much diminiſhed and lopped: as wee hauehave ſeene in the firſt and tenth Chapters. Iſaiah then ſpeakes of the Church, which after ſo many diminiſhings ſhall ſpread againe ouer the whole world, and that in ſuch wiſe, as ſhe ſhall bee viewed of all nations. And yet this fell not out, no not vnderunder the reigne of Salomon whileſt the Iewes flouriſhed in greateſt abundance of riches and glorie: 1. King. 10.21.27. now this ſeemed incredible. This is the cauſe alſo why the Prophets inſiſt ſo much in perſwading the Iewes, repeating it ouer againe and againe: to wit, that they ſhould not meaſure this reſtauration according to their carnall ſenſe, nor to outward appearances.
Queſt. Now it may be asked, whē theſe things came to paſſe. I anſwer Anſ. (as I hauehave often done) that they began to be accompliſhed, when the people came home into their countrie: for then, and afterwards in ſucceſſion of time they taſted many waies of Gods fauour towards them. Yet in regard there were but a few ſmall ſparkles of theſe things to bee diſcerned in thoſe times: therefore the perfect beautie of them ſhined in Chriſt, vnderunder whoſe kingdome theſe things were whollie accompliſhed. For then religion was as it were buried; Abrahams poſteritie began to ſprout; in reſpect that ſtrangers were by faith ingrafted into the bodie of the elect people. And thus the barbarous nations came to know, that the Iewes were the bleſſed ſeed of God: namely, when they vnited themſelues vntounto them in the ſame confeſſion of faith. Neither was this only accompliſhed once, but is eueryevery day more and more fulfilled. Whereas the Iewes were firſt preferred, and obtained the chiefe place in Gods couenant, it muſt be attributed vntounto Gods free merciemercy as S. Paul teacheth in Rom. 3.2. For hauing there ſhewed that they differ in nothing by nature from the Gentiles, and that hee hath ſubiected them to the ſame condemnation with them: he therewithall ſhewes that they had this excellent priuiledge to be the firſt vntounto whome the word and promiſes of God were giuen. But that all theſe things proceeded meerelie from Gods free grace, and not from their merits or deſerts.
Verſ. 10. I will greatly reioyce in the Lord, and my ſoule ſhall be ioyfull in my God: for hee hath clothed me with the garments of ſaluation; and couered mee with the robe of righteouſneſſe: he hath decked mee like a bridegrome, and as a bride tireth her ſelfe with Iewels.
THe Prophet here brings in the Church giuing of thankes vntounto God, the better to perſwade them of the truth of that which he hath ſaid heretofore. And it is a liuely deſcription, as it were, wherein he paints out the thing done in a table, and placeth it before their eies, that hee might remooue all ſcruples. For naturally wee are inclined to diſtruſt: and withall ſo inconſtant, that wee will rather giuegive credit vntounto mens dreames, then to the word of God. But touching this kind of confirmation wee hauehave diſcourſed both in Chap. 12.1. and 26.1. as alſo in other places.
For he hath clothed me.] To what men are naturally inclined.Surely theſe things were yet very farre off. But it was neceſſarie they ſhould be ſeene and comprehended by faith. Yea, it is very needfull that wee lift vp our eies to heauen, when the Prophet preacheth to vsus the doctrine of righteouſnes and ſaluation. There is nothing viſible here, and much leſſe can we apprehend ſo great a felicitie: ſeeing all things are ſtill bending towards a diſſolution. But in regard that euen at this day ſuch a beauty, as this appeares not in the Church, which (for the moſt part) on the contrarie is vnderunder the horror of the croſſe, and therefore contemptible to all the world: it is needfull here that faith ſhould come betweene, which comprehends celeſtiall and inuiſible things.
Juſtice is ioyned with ſaluation, in regard the one cannot be ſeparated from the other. Theſe ſimilitudes of garments & robes, are well enough knowne: and it is as much as if the Church ſhould hauehave ſaid, that iuſtice and ſaluation were giuen her together. Seeing it is the Lord then who diſtributes theſe benefits, let vsus conclude in our ſelues, that it is onelie he, of whom we muſt aske them, and none but he, from whom we muſt expect them. In theſe words, he hath decked me, there is a figuratiue kind of ſpeech, which they think to be taken from the Prieſts garments: for which cauſe ſome hauehave deſcanted here vponupon the prieſthood of Chriſt. But as I thinke, the Prophet meant not to ſpeake ſo ſubtilly, in vſing the ſimilitudes of the bride & bridegroome. The Church was in miſerable plight before, and eueryevery one contemned her as a vviſe diuorced from her husband. But he hauing receiued her into fauour againe, ſhee ſhines vvith vvonderfull beautie. And the place in Hoſea, 2.20. anſwers vntounto this. Such an ornament was giuen at the comming of Chriſt, and we alſo receiue it daily, when the Lord clothes vsus with righteouſneſſe and ſaluation. But all theſe things ſhall bee fully accompliſhed at Chriſts laſt comming, as we hauehave often ſaid.
Verſ. 11. For as the earth bringeth forth her bud, and as the garden cauſeth to grow that which is ſowne in it: ſo the Lord will cauſe righteouſneſſe to grow, and praiſe before all the heathen.
THe Prophet confirmes the former promiſes, by another goodly ſimilitude: for he brings the Iewes to the ordinarie power of God, which ſhines in his creatures. Wee ſee that the earth brings forth her bud euerie yeere; the gardens grow greene after they hauehave beene ſowen vvith ſeedes: to be ſhort, the graſſe and plants which in winter ſeemed as good as dead, doe reuiue againe in the ſpring time, and recouer new ſtrength. Now theſe are infallible teſtimonies of Gods power, and of the good will which hee beares vsus. Seeing theſe things then come thus ordinarily to paſſe, ſhould men doubt thereof? Hath hee giuen this vertue and power vntounto the earth, and will he not much more manifeſt the ſame for the deliuerance of his people? Will not hee cauſe the elect ſeede to bud, and bring forth; which as he hath promiſed, ſhall alwaies remaine in the world?
Before all the Gentiles.] Hee ſhewes againe that the bounds of the Church ſhall no more bee ſo narrow as they were; becauſe the Lord will cauſe her to repleniſh the whole world. Afterwards he mentions righteouſneſſe, which was fully reuealed at ſuch time as the Lord redeemed his people: but Gods righteouſneſſe did then eſpecially appeare, when Chriſt was manifeſted vntounto the world. Not that he concealed it till that time, but in regard men attained not to ſuch a cleere knowledge of it. It is as much then as if he had ſaid; The Lord will ſo deliuer and reſtore his Church, that all ſhall know his righteouſneſſe: for deliuerance is an excellent teſtimonie thereof.
He addes praiſe, in reſpect that ſuch a benefit ought to be accompanied with thankſgiuings: for the end of righteouſneſſe is Gods glory. And therefore he exhorts vsus to beware of ingratitude, ſeeing it were too vnworthy a thing to hauehave our lippes ſhut vp, after the receiuing of ſo many benefits from God.