Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 65
CHAP. LXV.
I Am sought of them that asked not for me, I am found of them that sought me not. Vers. 1.Here is the Lords answer according to the division before-going, and that this is spoken of the Gentiles appeareth plainly Rom. 9. 24, 25. & chap. 10. 20. that the words of vers. 2. are spoken of the Jews, As a stiff-necked and gainsaying Vers. 2. Hieronym.people. And Jerom noteth it to answer fitly to that part of the praier before-going, where it is said, Behold we beseech thee, we are all thy people, &c. vers. 9, 10, 11. To this the Lord answereth here, I am ready enough to hearken to my people calling upon me in their miseries, as appeareth by this, that I am found even of those that sought me not, but upon better information seek me, although none of my people; therefore if my people Israel seek to me aright, I am not certainly inexorable, but according to my natural inclination to mercy towards the greatest sinners, should be ready to hear, and to help them. But herein lieth their fault, That the Gentiles obtaining mercy they obtain none, because they live still impenitently in their sins; and this the Apostle cals their seeking of justification by the works of the Law, and not by faith, for exclude faith and exclude repentance, sith that no man will be moved to repent of his sins, that believeth not that he shall thus obtain remission of them by our Lord Jesus Christ.
A people that sacrificeth in gardens, and burneth incense upon altars of brick. Vers. 3.Of their Gardens, see before Isa. 1. 29. here the Lord sheweth what the sins were that they lived in, they sacrificed in forbidden places, for all sacrificing was commanded to be in one set place, Deut. 12. 7. and a golden altar was appointed to burn incense upon, but they did it upon one of brick, thus debasing and vilifying this service; so Cyril and others.Cyril. Vers. 4.
Which lodge in mountains and remain amongst the Sepulchres. Hereby a gross heathenish superstition is taxed in them, viz. That they sometime lay all night in a Sepulchre, sometime in an Idols Temple built upon a Mountain, for that Idols were in such places worshipped, appears, because worshippings in high places are often taxed, and godly Kings are said to have broken down high places. And it is meant, that they would go and lodge in such places, believing that so they should dream dreams divinatory, or have revelations in the night, by the help whereof they might make ostentation to the people, as if they were holy Prophets of God, and so not of the ordinary sort, but of a far more high condition. For thus Jerom saith, That the Heathen would lie all night in the Temple of Esculapius, when they were difeased, that they might be Hieronym. Pompon. Mela.healed, and some that they might have revelations; and Pomponius Mela saith, That the Heathens would get into sepulchres, thinking that by lying there all night they should have things to come, by dream revealed unto them. And that they might well be there, is not incredible, because sepulchres were then spacious enough, and the man possessed by the legion, abode in the sepulchres Matth. 8.and the mountains, the devils possessing him, enforcing him thus to do, as who delight greatly in such superstition. Against consulting with the dead, that seemeth here to be taxed; see also Chap. 8. 19. Deut. 18. 11. Tertullian Tertul. de anima c. 54.also mentions it as an heathenish practice, saying, That the Nasammonae did seek proper Oracles by remaining at the sepulchres of their parents, as Heraclides writeth, and that the Celtes lodgeth at the places of burning valiant men for the same end, as Nicander affirmeth. The Vulgar Latine, for lodging in the mountains, hath in delubris idolerum, which is foreign in rocks or desolate places, therefore Calvin hath it, In deserts which eat Swines flesh, and pottage of polluted things; that is, of meats used in peace-offerings the third day after, contrary to Levit. 7. 15. the words signifie pottage of abominable things. Some apply mystically all these things to the Pharisees in Christs time, whenas indeed the Jews were not given to Idolatry, although they were about the time when Isaiah wrote this, which was the cause of his charging them with these abominations. But they may well anagogically to be applied to the people of our times, They sacrifice in gardens, whose devotion is most to pleasure, being lovers of pleasure more then of God, and burn incense upon brick Altars, which cost little, who would have the service of God go on indeed, but with the least cost, being therefore satisfied with Mechanicks for Preachers, They keep in sepulchres, &c. that ambitiously aspire to the office of Prophets, having no competent learning; And eat swines flesh, that turn swine by making their belly their god. And the broth of abominable things, That turning their ears from the truth, receive and relish errors, the decoctions of unstable brains.
Which say, Stand by thy self, come not near, I am holier, &c. Calvin, For I Vers. 5.sanctifie thee, and so the Hebrew may be rendred, but the meaning is the same, because by the Prophet or Priest, who is more holy, others are sanctified; so these superstitious wretches counting themselves such as were sanctified by the spirit of Prophecie, by the evil means before-spoken of attained, did disdain all others in comparison of themselves, as being unclean; wherefore the Vulgar Latine to expresse this, hath it, Stand farther, or Draw not near to me, for thou art unclean, these are asmoke in my nostrils, a fire burning all the day; that is, Cause mine anger to smoke and burn continually, which was when the Romans burnt their City, and shall be in hell for ever by the fire and brimstone burning there, and causing a black and dark smoke without end, for which it is set forth sometime by fire, and sometime by utter darkness, when the Saints during all that time enjoy, as it were, one everlasting day of light, as not being lighted by the Sunne, as now, but by the Lord, and the Lamb.Revel. 21. Vers. 8.
As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it, so I will do for my servants sake, &c. Having hitherto spoken terrour against the wicked Jews, of which sort the most of them were, now he comforteth the righteous, being but as a cluster of grapes upon a Vine, very few in comparison, by promising that they shall not be destroyed in the common destruction of the multitudes; of the like to which, see before Chap. 1. 9, &c. Vulgar Latine, for new wine, hath, seed or grain in a cluster of grapes; and is by Jerom and others expounded of grapes trodden under foot, yet if but one seed remaineth whole, it is preserved and set that it may grow into a Vine, and bring forth many clusters of grapes again, which is favoured by the words following, Vers. 9. A seed shall spring up out of Jacob; and this seed must be the Apostles and others, sent out by Christ to preach the Gospel, for from them sprung up many believers, who shall not perish; nay, they were miraculously called from Jerusalem ready to be besieged, to Pella, and so were preserved. Yet the word properly signifieth new wine, but hereby may well be meant such seed, as hath been said, from which a Vine and grape may grow again, and so we may understand new wine in a little seed, and to this the words added agree, Ablessing is in it, for what is this, but the blessing of multiplication and encrease? as God is said to have blessed Noah and his sons, and bid them encrease and replenish the earth. And this he saith he will doe for his servants, that they may not be utterly destroyed, viz. for Abraham, Isaac and Jacob, that their righteous seed might never fail.
And Sharon shall be a fold of flocks, &c. Hieron. The fieldings shall be folds, Vers. 10.saying, that the proper name Sharon it used here to set forth fields, because Lydda and Joppe meant by Sharon, were such. And the valley of Achor, where Achan was burnt with all that he had, having his name therefore from trouble, Josh. 7.as he had troubled Israel, he saith, yet shall now be a quiet place, hereby it being meant, that under the Gospel Christians wheresoever like flocks of sheep should be quiet through peace with God by Jesus Christ, even in times of greatest trouble; and because Sharon was most fruitfull of grasse to feed cattel, plenty is here also prophesied of according to Musculus of Sharon, Chap. 33. Psal. 35. 1.
But ye are they that forsake the Lord, and forget the holy mountain. Now he Vers. 11.turneth again to the multitude of the wicked, upbraiding them by their abominations of preparing a Table for that troop, and mingling a cup to that number. Jerom for troop hath fortune, but for what reason I know not, for foreign signifieth a troop or company, therefore when Leah gave one sonne after many others the name God, she said, A company cometh, thus yeelding a reason thereof. The troop then here spoken of, and number, are all one, viz. a great company of Idols, to every one of which they offered drink-offerings, thinking that thus they should be the more blessed, when they omitted none, but did this honour to them all, counting the number of them. Symmachus for to the number, hath, not to me, because the word is foreign, where the letter foreign hath a privative signifying from, and foreign signifieth me; but there is a word foreign to number, from whence it may better be derived; and this is generally followed by others, and Jerom passes the word over without translating it, because, as I Hieron.suppose, he took the same to be meant that by troop; the Septuagint for to that number, hath, to the devil. And for the better understanding of this superstition, he saith, That the Egyptians had an old custom, and specially they of Alexandria the last monethmonth of every year, and the last day of the monethmonth, to furnish a table with variety of dainties, and cups mingled with wine to all the gods, as a means of fertility the year following. Some for troop here, turn it host, as meant of the host of heaven, which I mislike not, sith Idolaters worshipping of the host of heaven, the Sunne, Moon and Stars, is oft spoken of. And whereas he saith, Forgetting my holy mountain, hereby is meant, the worship of one only true God, which they neglected, to worship Idols.
Therefore I will number you to the sword. As they had prepared a table, and set drink-offerings thereon to that number, so he threatneth that they should Vers. 12.all be numbred to the slaughter, which was done by the Romans: Like sinne Note. like punishment; they were carefull to practise all kindes of Idolatry, being blindely led for their greater prosperity, therefore it turned to them all to misery; wherefore ye that would not be of the number given to the sword, be not of the number of wicked Idolaters, either grosly, as these, or any other way.
Therefore my servants shall eat, and ye shall be hungry. For their spending of their meat and drink upon Idols, here is also threatned a sutable punishment, Vers. 13.they should starve through hunger and thirst, for there was amongst the Jews a very great famine, when Jerusalem was besieged by the Romans, of which many thousands died, and the Christians that escaped before to Pella, had enough, and were glad for their timely coming away out of that danger, for the question made by some here, how this is verified generally, sith Gods servants are often in want, and the wicked abound, I think it not so proper to this place, and therefore I referre thee to Psal. 37. where I have in a fit place resolved it. For the joy spoken of it is spiritual through the spirit of faith here, and eternal in heaven, of which the Lord saith, Blessed are ye that mourn, for ye shall be comforted, but woe to you that laugh, for ye shall weep, that is, feast and are merry in abomination.
And ye shall leave your name as a curse to mine elect. Hereby is meant, that Vers. 15.the name of Jew should be most odious amongst Christians, so that when a man would curse one, he shall say, God do so to thee as he did to the Jews, then the judgements upon whom there were never in this world greater, see Jer. 24. 9. chap. 29. 22. it is said likewise of two Jews in particular, Ahab and Zedekiah, and how notoriously is this fulfilled at this day? And I will slay thee and call my servants by another name; of which see before Chap. 62. 2. By a new name.
He that blesseth shall blesse himself in the God of truth. Hebr. In the God Amen. Vers. 16.And so Jerom reads it, and herein Christ both God and Man is notably pointed at, who was wont often to say, Amen, Amen; and Revel. 3. 7. He which is holy and Amen; and Revel. 22. 20. he concludeth, I come quickly, Amen; from hence therefore it is plain, That Christ is God, and he is thus called, because in him all Gods promises are Yea and Amen, that is, have their 2 Cor. 1.accomplishment. And according to this Prophecie, we say, Christ blesse you. So Adam Sasbont, &c. and in this name St Paul blesseth those to whom he Sasbont.writes, saying, The grace of our Lord Jesus Christ be with you. And Grace and peace from God the Father, and from our Lord Jesus Christ; And in this name all prayers must be made for blessings, yea and in it all things done, Col. 3. 17.
I create new heavens, and a new earth. In the former verse having promised Vers. 17.new blessings, whereby former curses and judgements should come to be forgotten for the joy that should be of Jesus Christs coming into the world: now he sheweth a reason hereof, viz. all things shall be new: yet he meaneth not, saith Jerom, that they shall be forgotten for want of memory, but by the Hieronym.succession of things so farre excelling them, as Augustine saith, By the forgetfulnesse Aug. Oblivione experientioe non scientioe.of experience, not of science; but then, not the straits or troubles, wherein the Church formerly was, must be understood, but rather good things then promised and bestowed, when the Church flourished most, set forth in this verse, in these words, The former shall not be remembred; that is, the former heaven and earth, for having said, A new heaven and earth, these words are added in opposition to them, the condition of the Church of Christ shall be so excellent that the state thereof under the Law shall seem nothing to it, because the chief blessings thereof most spoken of, were but blessings which these visible heavens and earth afforded, viz. abundant fruitfulness, outward peace and prosperity, but spiritual blessings coming by Christ excell them as farre as the new world to come excelleth the present in glory. The meaning therefore, when he faith, I create a new heaven, &c. is, I will put a new face, as it were, upon all things here, by bringing in better, and abolishing the old, to the filling of the true Christian heart with such joy and comfort through faith in Christ, as that he shall seem to himself to be already in heaven. Thus it is said, 2 Cor. 5. 17. Old things are past, all things are now become new. Whereas the Apostle Peter speaks of this as a thing yet to come, We look for a new heaven and a new earth, which shall be when this earth shall be 1 Pet. 3. 19.burnt, and the visible heavens shall passe away; it is to be understood that the new heaven and earth here spoken of is but now begun to be created, and as yet possessed but by faith, whereby yet we are said to sit with Christ in heavenly places, and shall be perfected at the consummation of this world, when all the Saints shall inhabit there for ever. Yet I mean not by perfecting, that it is now imperfect, for it hath been from the beginning, but because not so revealed, till the time of the Gospel, for the faithfull to take comfort therein, nor yet made so manifest, as it shall be at the end of the world, these visible heavens, which are as a curtain drawn before it, vanishing, that the glorious face thereof may appear, and the souls of the Saints departed having their bodies restored to them, and such Saints as shall be living upon earth being changed may enter in, and to this effect almost speak all Expositors Christian, although the Hebrews referre it to their return from the Babylonish Captivity. If any man shall demand, Whether by the new heaven and earth lookt for by the faithfull after the burning of this? 1 Pet. 3. 19. be meant an heaven and earth, which yet is not, or the heavens and earth that now are, renewed after that burning to greater glory; it hath been by me already resolved upon 1 Pet. 3. to which it most properly belongeth. Or by the words vers. 16. understand the former distinction of Jews from Gentiles shall be no more, but all the faithfull, of what Nation soever, shall be my people.
I create Jerusalem a rejoycing, and her people a joy. Jerom will have these Vers. 18. Hieron.words added to the former, to shew, that not only a new heaven and earth shall be created, but Jerusalem shall also be made new, a City all of joy and rejoycing, according to which we read, Revel. 21. of a new Jerusalem, which shall be at the Resurrection. For he saith, There shall be no more a childe in years, and an old man, &c. that is, there shall then be no difference of men in respect of age, the childe being raised in a body of perfect stature, and the decayed old man renewed in his age, that all may be alike. Other Expositours generally take this, as a further explication, what is meant by a new heaven and earth, viz. The Church of Christ, often set forth by the name of Jerusalem; herein then he saith shall be so great joy amongst all true believers for justification from sinne, and salvation by Christ, as if all were made of joy.
There shall be no more the voice of weeping. This is not perfectly fulfilled, Vers. 19.till we come in heaven, and the Church militant be turned into triumphant, and therefore Rev. 7. this is applied to the souls there in their long white robes of glory; but it is partly fulfilled here by faith, whereby we have peace with Rom. 5. 1.God, and in tribulation, which commonly causeth sorrow, joy.
There shall be no more a childe of dayes, nor an old man that hath not fulfilled his Vers. 20.years. Calvin expounds this according to the letter, as if nothing else but the blessing of health and long life were meant, wherewith the faithfull should be blessed through Christ, none dying in childehood, but having his life prolonged, and none waxing old, dying under an hundred years, although Psal. 90. it was said of mans age, that it was but seventy years, or eighty at the most, yet that promise, Psal. 103. Thy age shall be renewed as the Eagle, is fulfilled to Christians of living longer. And whereas few attain now adayes to those years, he saith, the fault is in themselves, because they live not so strictly according to the rule of Gods word, as they should. Others understand it spiritually, There shall not be a childe in knowledge and grace in the Church of Christ, but every one, though young, as it were of fourteen or fifteen years of age, should be as one of an hundred years old in true wisdom, but a man of an hundred years old being a childe in knowledge and grace, shall die, as is farther explained in the next words, A sinner an hundred years old shall be accursed; for what is a childe in graces, but a sinner being without all strength to do well, and being strong only to do evil? And according to this none are Citizens of this City the Church, or accepted for such before God, be they young or old, unlesse they be for grace and knowledge like men of years and strength. And therefore so much time only is to be counted for the time of a Note. mans life, as he hath lived in the fear of God, and been in the state of grace, the life of a man before this being but a death, for which it is said, You hath he Ephes. 2.quickened being dead in sins, &c. Therefore Barlams answer was good, which he made to Josaphat asking him, how old he was, I am fourty five: to whom Damascen. c. 18.it being replied, Thou seemest by thy wrinkled face to be above seventy, he answered, I am indeed, if I compute the time wherein I lived with the Flies in the world, but computing my life only by the time that I have lived unto God, I am but fourty five, and truly I count all the time that I lived in vanity, rather a death then a life; and to this Exposition agreeth well the word foreign A young man here used, the former rendred Childe, foreign a sucking Childe. But to give the sense of the words briefly from vers. 17. hitherto. Although with Jerom I conceive, That the new heaven and earth is meant the Countrey to which all the faithfull shall come at the end of the world, which is begun to be possessed now by faith, yet I see not how by Jerusalem, created a rejoycing, the same should be meant, according to others; but the state of the Church under the Gospel called Jerusalem, because begun there, yet not at all times, but when she had peace and joy in the dayes of Constantine the Great, and sorrow for bloudy persecutions was ended: for then truly Jerusalem was made a rejoycing, unlesse any had rather referre it to the time of the Jews conversion to come. And whereas the long life of this Cities people is now spoken of, I understand not, as others commonly do of particular persons, but of the people of God in general, brought into this joyfull plight, for it may be read of them as joyned together in one, And the people there shall not be any more a childe of dayes, or an old man not fulfilling his years; or, she shall not be from thence a childe, &c. as the words may properly be rendred, that is, not in a short time put again from their joy, by coming under the power of their persecuting enemies, the Heathens again, but shall long in this condition continue and flourish; even as one that lives in his strength to an hundred years, which is the longest period of this life. And the event answered the Prophecy, for the joy of the faithfull begun in Constantines time was exceeding great and of long continuance, none of the Emperors since Augustus reigning so long in peace as he, viz. fourty years: And although the peace of the Church was by hereticks and the Apostate Julian somewhat disturbed soon after this; yet godly Emperors succeeding brought great and long joy to the Church again many generations. Yet lest any sinner in the Church should hence take comfort to himself, it is added, A sinner that liveth an hundred years shall be accursed; although one of this people outwardly. If any shall preferre that of A childe in wisdom, let him consider, how few be old in this sense, that have fulfilled their years when they depart hence, if account be made from the time of their conversion. Yet because he may be said to fulfil his years that perseveres in righteousnes to the end, take this in also. But if any like best to apply it to the time of the Resurrection, let him consider how to such that can be applied which is added, A sonne of an hundred years shall die a childe, seeing after the resurrection men die no more. Lastly, for underderstanding it literally of Christians living all to this age, agreeth worst of all sith the best livers amongst them have some of them been soon cut off by persecution, and it is rare for any such to attain to an hundred years.
As the dayes of a tree the dayes of my people, and mine elect shall long enjoy the work of their hands. For a Tree, Hebr. is, The tree; whereby, saith Sasbont, Vers. 22. Ad. Sasbont.is noted that tree of life in the garden of Eden; and for these words, They shall long enjoy the work of their hands, Hebr. They shall wax old, the work of their hands; that is, having built and planted in hope to enjoy their houses and vineyards so by them built and planted, an enemy should not soon come and dispossesse them, as in times past, but they shall dwell in their houses so long, that they shall wax old before they leave them again departing into a better life. Calvin renders it not unaptly, They shall perpetuate the work of their hands; but herein the sense is more respected then the signification of the word. And for the former word, As a tree, the Septuagint hath it, As the tree of life, adding the word life, as taking it to be so meant, as before is said; and Jerom hath both it and another which I rather approve of, viz. as the Palm tree, by which comparison the righteous flourishing in their old age are set forth, Ps. 92.
Before they call I will answer. This and vers. 23. and 25. set forth other great Vers. 24.comforts of Gods elect people under the Gospel. And he beginneth with their labouring and bringing forth of children, that is, the Apostles and other Preachers of the Gospel, whose laborious endeavours to convert souls are likened unto a womans travelling to bring forth, as where Paul saith to the Galatians, My little children, of whom I travel in birth again, till Christ be formed in you. Now this labour, saith he, shall not be in vain, for children shall be brought forth in great numbers, and not with any great trouble, God making their preaching powerfull by miracles, and the holy Ghost accompanying it. And the trouble that is shall be counted no trouble, because the children now brought forth are all a blessed seed, as in the next words, And a wise son glads his father, but a foolish is an heavinesse to his mother. There are that travel with iniquity and bring forth trouble and sorrow, but who so travels as hath been said, shall have comfort. After this here follows another comfort of answering before they call, which Jerom expounds of the Lords Hieronym.readiness at the prayers of the Apostles to work miracles, as Act. 4. and Act. 9. Act. 13. &c. where at their praying, a sign was given of Gods hearing them, and the sick were healed, and dead raised to life. And such confidence may every faithfull person have, especially the Presbyter according to Jam. 5. 16. Or rather by his answering before they call, understand h…s being gracious to the Gentiles, according to vers. 1. being found of them before they sought him. Lastly, The Lamb and the Lion shall dwell together, vers. 25. of the exposition, whereof see before Chap. 11. 6, 7. whereas Calvin, and Musculus, and Marlorat apply all things here to their return out of Babylon, yet not without reference to the Gospel, I cannot herein subscribe unto them, as if literally womens travelling with childe were meant, &c. for if it be so applied, neither did the event answer the Prophecie, nor these words to those, ver. 16. of Gods calling his people by another name, which do plainly shew, that this Prophecie of so much and long continued joy, is not of things to be done at that return, but under the Gospel when the name of Gods people Act. 5.was changed, and they were called not Israel, but Christians.